What’s Worked in the Past Learning From Ferguson [Part II]

Counterpunch

December 19

by Peter Gelderloos

The officer demanded that the two “get the f—k on the sidewalk, Johnson says. “His exact words were get the f—k on the sidewalk.” -gawker.com  

 

The announcement of the non-indictment of Darren Wilson caught me on the road, traveling to visit family for the Thanksgiving holiday. The next day I found myself in a protest, one of over a hundred occurring across the country. There I witnessed a scene that has played out many times before, and was probably being repeated at that exact moment in other cities.

A few protesters had just vandalized a yuppie restaurant on a strip targeted for heavy gentrification in that particular city. The windows were spraypainted with a slogan related to the murder of Michael Brown, and the restaurant’s sandwich board was stolen and pulled into the streets.

“What are you doing?” a young white person complained, looking on with a combination of shock and disgust. “We’re here to protest for Michael Brown!”

One of the offenders, identity obscured by a black mask, looked over at their interlocutor and laughed sardonically, “Oh yeah, gentrification and police violence have nothing to do with each other!”

“We have to do this peacefully!” the other marcher persisted.

“When has that ever worked?” the black clad anarchist scoffed.

“Um, hello? Martin Luther King!” She rolled her eyes as though she were stating the most obvious, self-evident fact in the world.

“Martin Luther King had armed bodyguards at his events, learn history!” the would-be rioter shot back.

The crowd was racially diverse. I wasn’t counting, and the makeup of the protest was constantly shifting, but at times a majority were people of color. Yet the three times that I saw people object to “violence” (the use of fireworks, the vandalizing of the restaurant, and the dragging of a reflective barrier into the road as the march took to a highway, rather a safety oriented action if you ask me, given that it was dark and the protesters needed to warn off the oncoming traffic), the peace police were white. Meanwhile, the people who could be seen shooting fireworks at cops, dragging obstacles into the streets, insulting the cops, and yelling things like “burn it all down,” or applauding any of these actions, were black, latino, and white.

While I did not see any white people lecture any people of color that they should be peaceful because “Martin Luther King,” it is something I have seen happen elsewhere, and it is a message that constantly gets reinforced subtextually.

There is a very real debate to be had about tactics and strategies when we take to the streets in response to police killings. As I argued in Part I of this essay, that debate is largely shut down by those who seek to regenerate the police by reforming, rather than talking about abolishing the police; such reformers have the habit of vituperatively attacking others who raise that question.

It was dealt with more honestly in the streets of Ferguson, though. According to one participant’s account:

“anytime I heard someone say we shouldn’t throw things at the police (not because it was wrong, but out of fear they’d shoot us) I was able to have good conversations—saying it’s a way we take power from them and give it to ourselves. Even when people were super upset, by the end of the conversation even if we still didn’t agree it was clear we respected each other.”

Wherever order reigns, however, the non-debate plays out as I have described above. There is a widely held belief, among white people anyways, that history has already spoken, and that the only effective and ethical response to systemic injustice, and especially racism, is meek nonviolence, because, well, you know, “Martin Luther King.”

Beyond this discursive chokehold lies a very complex history that has been, in large part, falsified, and a problematic relationship between white people and people of color that seems to be repeating itself, revealing tragic parallels between white people’s involvement in the Civil Rights struggle and white people’s involvement in the unfolding movement against police violence today, even as many of those same white people cite a distorted version of the earlier struggle’s history, stripped down to exclude all the failings and all the lessons that might be learned.

I could start by pointing out how the form of nonviolence that is pedaled by the mostly white progressive Left today is a pathetically watered-down, superficial, meek comfort-zone politics compared to what was being used during the Civil Rights movement, but I will leave that to the pacifists. It’s not my responsibility to get nonviolence back into fighting shape, since I don’t believe in it anyways, given that it has always been complicit with state power, it has always been parasitical and authoritarian towards other currents in the social movements it joins, and it has always tended to water itself down over time.

Instead I will start with the argument made by the protester in black, that “Martin Luther King had armed bodyguards at his events.” Such a comment will be perplexing to most white people, but in fact it is historically accurate. Coincidentally, it has only been in the past year that a certain fact has been rescued from the memory hole: that the Civil Rights movement was an armed movement and that nonviolence was a minoritarian exception—some might say aberration—within that movement, as well as in the lineage of movements against slavery and white supremacy going back centuries. Previously, only radical historians, ex-Panthers, anarchists, and followers of C.L.R. James dealt with those forgotten episodes of history, but recently the memo has even gotten to NPR with the publication of books like This Nonviolence Stuff’ll Get You Killed: How Guns Made the Civil Rights Movement Possible, by Charles E. Cobb, Jr. or the forthcoming Dixie Be Damned: 300 Years of Insurrection in the American South.

In a summary of the former, we can read: “Visiting Martin Luther King Jr. at the peak of the Montgomery, Alabama bus boycott, journalist William Worthy almost sat on a loaded pistol. “Just for self defense,” King assured him. It was not the only weapon King kept for such a purpose; one of his advisors remembered the reverend’s Montgomery, Alabama home as “an arsenal.” ”

For a long time these have been forbidden histories, and I believe they were intentionally silenced, and largely by white people. Not only those working for the same power structures that have been trying to disarm people of color for centuries, but also those who hold power in social movements, who since the repression and the defeats of the ’60s have preferred a progressively more comfortable vision of “change”. It is unfortunate for the authorities that these forbidden histories are being resuscitated now, just in time for a post-Ferguson society, but we still face an uphill battle to return this historical memory to the collective consciousness. (Most protesters in the streets, for example, are still unaware). And one of the chief obstacles—perhaps executioner would be a more accurate term, since they hardly play a passive role—to the dissemination of this knowledge are the same progressive whites who are always ready to whip out a pithy “Martin Luther King!” faster than a cop can draw his handgun.

So far, the histories that have hit the mainstream still maintain the myth of the dominant character of nonviolence in the movements of yesteryear. In Cobb’s book, valuable as it is, armed self-defense is still auxiliary to a movement of civil disobedience. And while proponents of nonviolence should know that civil disobedience has never worked against a murderous enemy—like the Klan or the cops—without making recourse to armed self-defense or falling into a symbiotic relationship with a combative wing of the same movement, that is ultimately their problem. I would not be worried about nonviolence having fallen to such an absurd level of patent ineffectiveness if they didn’t try to extinguish the struggles of people who actually believe in fighting back against oppression, rather than negotiating with it. Or staging ritualistic die-ins in front of it, or better yet, working for it (see the relationship between Gene Sharp‘s protégé Otpor and global intelligence company Stratfor).

There was an underlying tension throughout the Civil Rights movement between nonviolence (albeit an armed nonviolence) and paths of struggle that foregrounded self-defense and did not seek compromise with the existing power structures. After all, the nonviolent practice that emerged in the movement at the end of the 50s and early 60s was largely imposed by the SCLC, the SNCC (in its first incarnation), and the white New England liberals who provided most of their funding.

Beyond the Deacons of Defense, who organized armed protection to many desegregation campaigns throughout the South in the 1960s, there is the example of Robert F. Williams, president of the Monroe, North Carolina, chapter of the NAACP, one of the few chapters of the national organization that was predominantly working class. Having fought in World War II, Williams led his local chapter in advocating armed self-defense after a nonviolent campaign for local desegregation failed. In his book, Negroes With Guns, he describes one occasion when he had to protect himself from a lynch mob.

As the mob is shouting for gasoline to be poured on Williams and his friends, and begins to throw stones, Williams steps out of the car with an Italian carbine in hand.

“All this time three policemen had been standing about fifty feet away from us while we kept waiting in the car for them to come and rescue us. Then when they saw that we were armed and the mob couldn’t take us, two of the policemen started running. One ran straight to me, grabbed me on the shoulder, and said, ‘Surrender your weapon! Surrender your weapon!’ I struck him in the face and knocked him back away from the car and put my carbine in his face, and told him that we didn’t intend to be lynched. The other policeman who had run around the side of the car started to draw his revolver out of the holster. He was hoping to shoot me in the back. They didn’t know that we had more than one gun. One of the students (who was seventeen years old) put a .45 in the policeman’s face and told him that if he pulled out his pistol he would kill him. The policeman started putting his gun back in the holster and backing away from the car, and he fell into the ditch.

   “There was a very old man, an old white man out in the crowd, and he started screaming and crying like a baby, and he kept crying, and he said, ‘God damn, God damn, what is this God damn country coming to that the n*****s have got guns, the n*****s are armed and the police can’t even arrest them!’ He kept crying and somebody led him away through the crowd.”

When Williams was expelled from the NAACP for his militant views, the local chapter simply elected Mabel Williams as their new president, and continued their practice of armed self-defense. Highlighting the importance of economic injustice, both Williams developed a socialist politics and lived in exile in Cuba after fleeing the country to evade trumped up kidnapping charges.

The Black Panther Party, which was demonized in the media at the time of its existence, is obviously well known, for it plays a different function within the process of historical amnesia. The BPP has become a symbol for all forms of black militancy in the ’60s, even though there were hundreds of different strains and currents of revolutionary thought and practice in the movement. And what is remembered about the Panthers is little more than their style. Their program, their splits and conflicts, their relations with other groups and movements at the time, their eventual evolution into the Black Liberation Army, and all the lessons that can be gleaned from this knowledge, has been consigned to the memory hole. They were merely the ones with the afros, the berets, and the rifles, who met with a tragic end, reconfirming the pacifist contention about the futility of violence.

The Panthers are either romanticized or vilified. To me, they were an authoritarian and macho organization (though no more authoritarian and macho than King’s SCLC) composed of many intelligent, brave, radical individuals trying to take an important step forward in the struggle, achieving some accomplishments and committing some errors.

More interesting to me are the nameless ones, the people who did not participate in any formal organization, yet who played a critical role in the few gains the Civil Rights movement achieved. More disparaged even than the BPP, these individuals have been consigned by the dominant historiography to the mob. Just like the rioters of Ferguson, whom we all have to thank for keeping Michael Brown’s memory alive, without whom this conversation would not even be possible, those who were assigned mob-status in what are portrayed as the darker moments of the Civil Rights movement are presented as cruel, unthinking, self-destructive, and demonic.

In fact, the mob member is nothing more and nothing less than the archetype for a person of color, in the white supremacist imagination. It was this same archetype that was drawn on to create the concept of race, primarily in the Virginia colony, as transplanted aristocrats had to divide and conquer an unruly labor force of exiled Irish, kidnapped poor from the English cities, Africans stolen from their homes, and enslaved Natives. In the early years, these enslaved underclasses often ran away together to the mountains or the swamps, and from time to time they rebelled together, killing their masters and breaking their chains. It is this image that is preserved in the figure of the mob, and this elite fear that we reproduce when we also spurn, disparage, or avoid such a formation.

I do not believe that my enemy’s enemy is my friend, but I do believe that my enemy’s nightmare can serve as a figure of hope or beauty. Colonial society’s obsession with law and order, its fear of the dark Other, which coalesce in its absolute condemnation of the mob, illuminate another way forward.

In the Civil Rights movement, the story of Birmingham provides a perfect example of the intelligence and effectiveness of this acephalous, decentralized formation of resistance, a true hydra, to refer to the writings of ex-Panther and prisoner Russell “Maroon” Shoatz or historians Peter Linebaugh and Marcus Rediker.

Most people only know half the story. In 1963, a civil disobedience campaign in Birmingham, Alabama, the bastion of segregation in the South, forced the desegregation of the city and paved the way for the Civil Rights Act, which was the major victory of the Civil Rights movement, as far as legislation is concerned.

What fewer people know is that the Birmingham campaign was a repeat of SCLC’s 1961 campaign in Albany, Georgia, which turned out a complete failure. King was banking on being able to fill up the jails and still have recruits willing to engage in civil disobedience, shutting the system down, but the authorities simply made their jails “bottomless” by shipping detainees elsewhere. A couple years later, black residents of Albany rioted, suggesting what they thought about their experience with nonviolence (these riots are not mentioned in most chronologies of the movement).

In Birmingham, the 1963 campaign was unfolding the same way, and King was running out of recruits willing to offer themselves up for arrest. Then the riots started. Thousands of locals fought with police, injuring many of them, burned the very white businesses that were refusing to desegregate, and took over a large part of downtown, holding it for days. By fighting back directly, they instantly made a desegregated, cop-free zone in the center of their city. Anxious to keep other people from learning the same lesson, Birmingham business leaders and politicians immediately agreed to legislate the desegregation that rioters had already accomplished (in fact they had won something even more potent: not only could blacks enter white businesses, but they didn’t have to pay for anything). President Kennedy finally started paying attention and urged Congress to pass the Civil Rights Act. It was the rioters who won civil rights.

Some veterans of the SNCC write about the decreasing effectiveness of civil disobedience in those years:

“The philosophy of nonviolence hit shakier ground when SNCC began its period of community organization in the South, having to face continual threats of perhaps deadly violence from whites. [… ]As a result, once strict guidelines of nonviolence were relaxed and members were unofficially permitted to carry guns for self defense. […] Eventually whites began to understand the tactic, and nonviolence became less powerful. […] If there was no more public violence for SNCC to rise above, SNCC’s message would be weakened. Thus, protesters were no longer beaten publicly. Instead they were attacked and beaten behind closed doors where newspaper reporters and television cameras could not reach. As southern whites intended, discrete violent oppression began to destroy the image of martyr that SNCC had carefully constructed through nonviolent protest. […] Soon after, the Harlem Riots took place. It was the first urban race riot, and brought the topic of black-initiated violence into public debate. Such actions were no longer assumed to be counter productive. This event, and eventually the rise of black power, led to the fall of nonviolence in SNCC.”

So whenever somebody says “Martin Luther King,” the message should be, “We know, we know, nonviolence doesn’t work.” Even King was moving away from a strict attachment to nonviolence, speaking in favor of rioters and the armed Vietnamese, before they killed him. This was after 1963, years in which he doesn’t appear in the official histories, when he was doing things and saying things that white progressives never refer to.

For example, King told Alex Haley in 1965: “Over the past several years, I must say, I have been gravely disappointed with such white “moderates” [those who consider themselves “enlightened” and “sympathize with our goals but cannot condone our methods of direct action”]. I am often inclined to think that they are more of a stumbling block to the Negro’s progress than the White Citizen’s Counciler or the Ku Klux Klanner.”

This quote raises an interesting question. What was the role of white people in the Civil Rights movement? They seem to be absent from the stories above, as well as the best known episodes of the movement. The only real exceptions are Andrew Goodman and Michael Schwerner, two white New Yorkers killed in Mississippi alongside James Chaney.

In fact, a large number of white people participated in the movement, working alongside King in the SCLC, taking part in other organizations like CORE, going on Freedom Rides, and above all, helping fund the movement and putting pressure on media and politicians. There were also mostly white organizations like SDS and Weatherman that formed a part of the larger constellation of social struggles that were influenced by the Civil Rights movement and fed back into the continuing battle against racial oppression. Weatherman, for example, maintained ties with the Black Panthers.

And though many white people did go to prison, only a few faced the level of repression the FBI brought down on the black liberation movement (and usually it was white people who had engaged in armed struggle, like David Gilbert or Harold Thompson). In other words, many more white people survived the struggle intact; what’s more, they were able to become influential academics, politicians, or business leaders. The implication is that they are the ones, above all, who have written the official history of that era, a history that has been amputated, distorted, and falsified. And while they may have been radicals in their youth, they and the generations they have influenced have become increasingly like the “enlightened” moderates King warned about.

Mumia abu-Jamal writes about how Dr. King was “calming” for the white pysche, whereas the Panthers were frightening. And in many ways, the white middle class was the audience that a large part of the movement was performing for. They constituted, and they still constitute today, a virtual public, mobilized by the media, that lays down the norms for acceptable civic behavior. They determine whether a dissident social group is granted some legitimacy, or whether the police will be justified in annihilating them.

The same dynamic is reproduced today as white progressives essentially audit the rebellions that are sparked by the inevitable casualties of heavyhanded policing in poor neighborhoods primarily inhabited by people of color. They can refuse to see those rebellions as acts of resistance, instead fearfully dismissing them as senseless race riots, as was generally the case with the L.A. Riots of 1992. Or they can participate, in order to tame them, to make them more comfortable for the typical white person who does not have to put up with daily police violence.

I am absolutely not saying that nonviolence is a white thing and violence is what people of color use. I don’t believe that race predetermines people’s opinions or experiences, though it does generate patterns in terms of what people are subjected to by a racialized society. I know that within black communities of resistance, to name one example, there are still debates on what lessons to draw from the Civil Rights and black liberation movement. I personally take inspiration from the thinking of certain ex-Panthers, like Ashanti Alston, Russell “Maroon” Shoatz, and Lorenzo Komboa Ervin. There are also veterans of the more militant wing of the struggle who still believe in a hierarchical, Maoist-inspired method, and there are still those who believe in nonviolence.

While I do think that an honest reading of history disproves the commonplace that “nonviolence worked,” which is basically what white people mean when they exclaim, “Martin Luther King!”, I don’t think that history is univocal, that it leads to any single, correct answers regarding how to create a better world. What’s more, how could there be one answer? Every individual and every community has different needs, and everyone faces different consequences when they go up against this system.

A person of color is going to face a higher risk of injury or imprisonment if they fight back than I would. This means that I cannot make tactical decisions for anyone else. But in the hands of many white progressives, this fact turns into the argument that fighting back is “privileged,” something only white people can do. This assertion is as patronizing as it is inaccurate. While the “Black Bloc” method of rioting is still carried out mostly by white people—after all, it was imported from Germany—this is only one of many ways that people choose to fight back. In fact, a politics of comfort, the ability to dissent without being punished, is one of the defining privileges of whiteness, though white people have to play by certain rules to enjoy it. And peacefulness is chief among those rules.

When something like Ferguson happens, people of color will suddenly appear in the media in greater quantity, urging nonviolence. White progressives take this as confirmation that their stance is not inflected by race, and in fact their comfort politics is just a way for them to be good allies following the leadership of people of color. But that is exactly how they are supposed to react. The legitimization of nonviolence is nothing but a spectacle, and they are the intended audience.

I don’t know if the activists, ministers, and scholars cast in the role of “community leaders” by the media engage in fair debates within their communities, if they’re making good tactical decisions in their circumstances, or if they even believe what they are saying. It isn’t my place to say. Regardless, they are used as figureheads by white media to deliver a reassuring message to a white audience. The same activists, with the same credentials, would not be given any air time by the big media corporations or the big NGOs and protest organizations, mostly reliant on white philanthropy, if they questioned the validity of nonviolence. Like consumers with a big budget, white progressives are determining the kind of products that are being sold to them without ever being aware of the marketing. Whether it’s designer shoes or protest strategies, the dynamics are the same, and above all they reinforce the worldview where buying and selling are normal activities and the market is understood as a natural force.

I don’t think it’s an exaggeration to view these opinions as products, at least when they are being packaged by the media. At every level of the spectacular treatment of this conflict, property relations are asserting themselves over and against human life. When kids are getting shot down in the streets, some vigilantes are taking up arms not against the police but against the looters, to defend “property rights”. By other means, proponents of nonviolence are doing the same thing, since a condemnation of the riots is above all support for the sanctity of property over life.

I think it can be a good thing that more white people are finally reacting to police violence and taking to the streets, but not if they participate in the unfolding movement in the same way as they participated in the Civil Rights movement.

After all, the current movement is in many ways a continuation of Civil Rights. And the latter was just one manifestation of the centuries-old fight against oppression and domination, which in this country has largely been about race, due to the way North America was colonized. There is a strong argument for the assertion that the Civil Rights movement neither won nor ended. If the shared goal of the movement was to end racial inequality and oppression, it was principally the legal-minded, college-educated portions of the movement who were asserting that the focus of that goal should be change at an institutional, legislative level. Their assertions have proven false. Perhaps the only concrete victories of the movement were to end Jim Crow segregation, institute a legal basis for racial equality, and substantially increase the percentage of registered black voters. At least as far as statistical evidence is concerned, these changes have not been accompanied by an increase in the quality of life for black people and other people of color, nor a substantial decrease in the disproportions between white people and people of color in any significant criterion from income to incarceration and police killings.

Jim Crow segregation is over, but a subtler form of segregation that had already been developed in northern cities from New York to Chicago by the time of the Civil Rights movement is the law of the land. As city administrators smelled the changing winds in the ’50s and ’60s, they applied for federal “urban renewal” grants and demolished thriving black neighborhoods across the South, from places like small, rural Harrisonburg, where I used to live, to southern Harlems, cultural centers like Richmond and Miami. In their places they built highways and incinerators, or they constructed new buildings for white businesses, and located new housing projects for the displaced black residents in less desirable neighborhoods. Housing and Urban Development proved to be a much more potent weapon than the Ku Klux Klan for the maintenance of a white supremacist system. And who needs the Ku Klux Klan when you have Google? Even more efficient than a powerful government bureaucracy, tech companies like Google or Microsoft are rapidly gentrifying historically black and latino neighborhoods from San Francisco to Seattle.

If you consider that the outer boundary of San Francisco’s gentrification is Oakland, these two beachheads of the new style of gentrification line up with sites of some of the fiercer and more innovative battles against police killings in the last five years: the cases of Oscar Grant and John T. Williams.

This is not a coincidence. Policing is crucial to the gentrification of a neighborhood, as well as to the maintenance of slum status in poor neighborhoods like Ferguson that the system intentionally neglects. And while many aspects of police strategies in these two kinds of neighborhoods differ—“broken windows” theory and hyperaggressive policing against quality of life offenses in the former, military-style operations, denial of services, and even complicity in the drug trade in the latter—both strategies result in the killings of people of color.

Though the media and the other institutions that educate us have cut us off from our histories and achieved a widespread social amnesia, we are affected by the past, and we continue to play out dynamics that began a long time ago. Whether we reference dominant histories or subversive histories—people’s histories—determines whether we learn from past mistakes or repeat them.

Nonviolence has the dubious honor of narrating people’s histories that are almost identical to the official history. Nonviolence worked, the Civil Rights movement won, and so on. In the Ferguson solidarity protest I attended, a young black person, before urging us to “burn everything,” said “this has been going on since Emmett Till.” He was referencing a much different history than the white person who tried to stop a few vandals by spouting “Martin Luther King!”

Many people in Ferguson and greater St. Louis have decided to take up arms against the police, first in August after Michael Brown was killed, and again in November after the non-indictment of Darren Wilson was announced. Both the proponents of nonviolence and the media have been downplaying the use of weapons by protesters, but the gunfire, aimed in the air or directly at police, has been a transformative characteristic, setting Ferguson apart from previous responses to police killings, and presenting a real danger, and therefore a limit, for the cops, as well as a danger for the protesters (several of whom were injured by friendly fire). Rather than shy away from the danger, shouldn’t we at least be talking about whether it is preferable to the one-sided war that police, in times of social peace, are continously waging against some of us?

Leave it to Fox News to denounce those who take up weapons as mindless thugs or demons. I think people who live on the frontline of the war being waged by police know exactly what they’re about. I also think we should grant them the respect of placing them in the same tradition as Robert Williams and the Monroe NAACP, the Panthers, and militias of freed slaves a century before that.

There are also plenty of black people in Ferguson or beyond who have chosen to respond peacefully. Some have the very real fear of being shot by police. Others are careerists, or belong to vanguardist organizations like the New Black Panther Party (pretty uniformly denounced by members of the original Panthers). Some want to make a nonviolent strategy work in the present circumstances. Others wanted to give the courts a chance to right the wrong of Michael Brown’s murder, and have since given up on a peaceful response.

As a white person, I have to ask myself how to relate to this struggle. White proponents of nonviolence will typically try to cast other whites who engage in riskier and more combative tactics as privileged and racist, while they cast themselves as “allies” following the lead of people of color. However, those they tokenistically claim to follow are the ones the media have given the loudest voice, and those who are preaching the exact form of peaceful protest they already have a preference for, that won’t require them to go out of their comfort zone or face a level of confrontation with police that their privilege usually protects them from.

Clearly, people on the ground in Ferguson have responded with a variety of forms of resistance. It turns my stomach when outsiders basically go shopping and choose the form that fits their preconceived preferences and notions of resistance, and then claim they’re in solidarity with “Ferguson,” as though that were some homogenous body.

I think true solidarity can only exist between people or groups that have their own autonomous struggles. And while white people will never know what it is like for people of color in this society, I don’t think I can trust a white person who does not have their own reasons for hating police. If they make all the right choices that white people are taught to make—go to university, get a high-paying job, be a good citizen, and if you must protest, do it peacefully, if you must riot, do it at a sports match—they may not have had any experience with a cop worse than an argument over a speeding ticket (although I think a certain dogmatic view of white privilege erases the experiences of poor whites or whites with mental health problems, who often have demeaning run-ins with cops, and who are frequently attracted by right-wing discourses, perhaps because only the Right will grant them victim status).

But if they do not make the normalized choices, if they do not accept the limits of what is supposed to pass for freedom under democratic capitalism, they will learn firsthand, either in their own bodies or watching it happen to loved ones, about prison, police torture and beatings, surveillance, repression, and the presumption of guilt. In other words, they will learn the nature of police.

Once I understand the nature of the police, it makes sense to me to respond every time the cops kill someone. Solidarity means that I seek out others who are facing the same problem, albeit inevitably from a different perspective. Naturally, those who prefer peaceful methods will link up with others with the same preferences, just as those who prefer combative methods will find each other. It makes for a more robust struggle if people with different methods also form relationships and learn how to complement rather than denounce one another; however the historical lesson that reformists and those who seek institutional dialogue and advancement will inevitably sell out the grassroots and the more radical currents, could help avoid major betrayals during the process of forming relationships across difference.

At a minimum, solidarity in this current struggle dictates that we do not constrain the choices of those who are most affected by police killings (though I think the label of “most affected” in this case excludes not only whites but also economically mobile activists of color who fly in from across the country). One way that white people might fail at that is by starting a riot every time locals were trying to organize a vigil. That didn’t happen in Ferguson. What did happen was that progressive whites, together with professional activists of various races, tried to criminalize and prevent non-peaceful responses. They faced an uphill battle in Ferguson, but they succeeded in pacifying solidarity events around the country, preventing protesters from taking the lead of folks in Ferguson, experiencing rage at the same level, or engaging in the same bold process of taking over space and learning how to fight back.

It’s a shame that this happened, because a multiracial crowd can accomplish things that other crowds cannot. I have mentioned how police in Ferguson and St. Louis were uncharacteristically restrained, and did not open fire on rioters and looters the way they did in L.A. in ’92 or New Orleans in ’05.  Perhaps they held back this time because there were more white people in the streets, or because they feared a wider insurrection, or both. In any case, if more white people took part in fierce, combative responses to police killings rather than constraining those responses, the State would either have to step back as crowds pushed cops out of entire neighborhoods, allowing communities to experiment with police-free zones and other forms of autonomy, or they would have to start shooting more white people, which would drastically undermine one of the most important hierarchies for upholding State power in this country.

An honest conversation about tactics and strategies in the streets is sorely needed, and at a broader scale than has happened in the past. A long list of manipulations and clichés makes that conversation impossible, aided by the fact that many people still trust the media as a forum for a social conversation, or they don’t notice when discourses crafted in and for the media (often by academics and NGO activists who are seduced by the power of a sound byte) infiltrate their own thinking. The media weigh in heavily on the side of nonviolence, finding purchase in the common misconception that nonviolence has worked in the past.

If we can resurrect subversive, or even just factually vigorous, histories of the Civil Rights movement and other struggles, and rediscover the thread of continuity from those times to the ones we currently inhabit, we can lay the groundwork for a much more intelligent discussion of how to move forward.

But moving forward requires us to think about where we are going, and the artificial consensus on nonviolence pales in comparison to the consensus that has been manufactured around the police; good or bad, they are necessary, and at the very most they must be reformed.

The rocks on which the present movement will founder and break apart, or which it will climb to finally leave behind the cesspool of problems that have cycled and recycled for centuries, is the question of a world without police.

If we can effectively engage with this question, we might be able to surpass the miseries of reformism that devoured the Civil Rights movement and left us with the problem of police killings that haunts us today.

 

[Peter Gelderloos has participated in various initiatives to support prisoners and push the police out of our neighborhoods. He is the author of several books, including The Failure of Nonviolence.]

 

 

 

WATCH | Eritrea: On the Hit-list of the West Because it Serves Eritreans Instead of Serving Empire

Eritrean Open Mic Interview – Mr Andre Viltcheck – Novelist – Filmmaker

Video uploaded December 6, 2014

To compliment this interview, the following is an excerpt from the Counterpunch article “Eritrea – African Ideological Ebola for Imperialists” (Weekend Edition December 12-14, 2014) by ANDRE VLTCHEK:

In the car, I am thinking about what Mr. Omar defined as ‘human rights’. Here, it is in direct contrast to what the expression stands for in the West. In the United States and in Europe, ‘human rights’ were created as an ideological tool, a weapon in the Cold War period. In Eritrea, it has a very simple meaning: feeding the people, giving them free education and medical care, building new roads, supplying them with electric power….

Eritrea is under fire; it is clearly on the hit-list of the West, because it serves its people, and because it is refusing to aid the Empire and the corporate world.

 

The West is using its toxic propaganda to the maximum, in order to smear the country.

 

It is also systematically boosting, financing and manufacturing ‘the opposition’, as it does all over the world.

 

Periodically, huge campaigns from the BBC and other sources of Western propaganda get pointed, directly, at Asmara.

 

For instance, at the height of the “coup” that never was (January 2012), African Strategies served as a defying force that helped patriots around the world counter the barrage of disinformation regarding Asmara and the Government of Eritrea spread by the so-called “experts”.

 

That is the time when the Western news channels and Al-Jazeera were reporting on the ‘rebellion’ in the capital city.

 

My local camera-person, Mr. Azmera, summarized the event:

 

“As the ‘coup’ was taking place, I was just leaving the Presidential compound, after working there for some time. I walked out, ate lunch… Then at 4PM I was called and told: ‘Al-Jazeera is reporting that there was a coup in Asmara!’ I just ignored them, and walked home.”

 

Read the full article: http://www.counterpunch.org/2014/12/12/african-ideological-ebola-for-imperialists/

 

***

 

http://vimeo.com/113748360

 

[Andre Vltchek is a novelist, filmmaker and investigative journalist. He covered wars and conflicts in dozens of countries. The result is his latest book: “Fighting Against Western Imperialism”. ‘Pluto’ published his discussion with Noam Chomsky: On Western Terrorism. His critically acclaimed political novel Point of No Return is re-edited and available. Oceania is his book on Western imperialism in the South Pacific. His provocative book about post-Suharto Indonesia and the market-fundamentalist model is called “Indonesia – The Archipelago of Fear”. His feature documentary, “Rwanda Gambit” is about Rwandan history and the plunder of DR Congo. After living for many years in Latin America and Oceania, Vltchek presently resides and works in East Asia and Africa. He can be reached through his website or his Twitter.]

 

FLASHBACK to 2009: The Most Important COP Briefing That No One Ever Heard | Truth, Lies, Racism & Omnicide

December 10, 2012

The Art of Annihilation

by Cory Morningstar

 

“This was nothing less than a colonisation of the sky. $10 billion is not enough to buy us coffins.” — Lumumba Di-Aping

 

On December 11, 2009, one of the most important briefings in the history of the United Nations Conference of the Parties (COP15) took place in Copenhagen. If we lived in a world in which what we see, what we are told, and what we believe matched our existing reality, this briefing would have become the basis of all future climate negotiations and discussions. Of course, that is not the world we live in. Rather, we live in a world of unfettered illusion that is fed and fetishized by a feast of denial, apathy, subservience, obedience, consumption and distraction.

Leading up to COP15, the institutionalized environmental “movement” united under an umbrella organization/campaign titled TckTckTck, a social media giant, contrived by some of the world’s most powerful corporations and the world’s most powerful marketing executives. (The trademark TckTckTck was registered, on November 30, 2009, by the EURO RSCG firm, a subsidiary of Havas Worldwide). [1] One such TckTckTck partner was the Corporate Leaders Group on Climate Change consisting of corporations such as Shell, RBF and Coca-Cola. (Signatories here) When this information was uncovered and made public, TckTckTck removed them from their website. (See screenshot).

The Demands

“350 ppm is a death sentence.… The safe level of CO2 for SIDS (Small Island Developing States ) is around 260 parts per million.… CO2 buildup must be reversed, not allowed to increase or even be stabilized at 350 ppm, which would amount to a death sentence for coral reefs, small island developing states, and billions of people living along low lying coastlines.” — AOSIS Briefing 2009 [2]

Despite the “demands” by the hope industry for a “fair, ambitious, binding agreement” – which consisted of an inadequate 40% global emission reductions by 2020, with no disclosed baseline – the G77, AOSIS (Alliance of Small Island States), and the Bolivian government (under the leadership of Indigenous president, Evo Morales) aggressively pursued the scientific targets necessary in order for the world to avoid complete ecological collapse and a global genocide of unparalleled proportions. This empty demand of a “fair, ambitious, binding agreement” was the marketing centre of the campaign that grew from that oligarchy’s wet dream, the corporate social engineering creation, TckTckTck.

Bolivia and the AOSIS called for an agreement to keep the global temperature from exceeding no more than a 1ºC rise and to reduce atmospheric CO2 to 300 ppm. In stark contrast, the corporate nongovernmental organizations (NGOs) “demanded” that temperatures not exceed a +2ºC rise and further “demanded” that world emissions peak within 8 years (meaning that emissions would continue to increase, business as usual, for a further 8 years, at which point we would begin an effort to decrease). TckTckTck includes over 350 international partners (280 in 2009) including Avaaz, 350.org (who signed on at inception – see HAVAS pager/press release), Conservation International, Greenpeace International, World Wildlife Fund (and many more pro-REDD advocates and climate-wealth profiteers) as well as Climate Action Network International [3] who represents (and speaks on behalf of) over 700 NGOs. CAN also lobbies governments for REDD – a false solution that breeds a new form of climate racism and climate colonialism. [“In Africa, REDD is emerging as a new form of colonialism, slavery, economic subjugation and a driver of land grabs so massive that they may constitute a continent grab.”] [During COP15, a representative from the IPCC stated that at an increase of temperature just below 2 degrees above pre-industrial level, the poor, the vulnerable and the disenfranchised would not survive, and below 1.5 degrees there would be a chance of survival.]

Regarding the issue of human rights and climate justice, the hundreds of corporate NGOs, by campaigning to convince the public to accept the global average temperature further rising up to a 2ºC limit, thereby sanction most all species on this planet to an unprecedented annihilation within decades. (Note: Consider that at under +1ºC, we are already committed to a minimum +2.4ºC not including feedbacks [Ramanathan and Feng 2008 paper]. Further, note climate scientist James Hansen’s warning that even 1ºC now looks like an unacceptably high risk.)

While the non-profit industrial complex, including the vast majority of the climate justice movement, may have succeeded in keeping both their eyes wide shut, leaders of vulnerable countries did not. [Who Really Leads on the Environment? The “Movement” Versus Evo Morales].

 Truth

Artist: Abezgus E.V., Koretsky V.B. , Title: Neo- colonialism is nation’s robbery, Year: 1965

“I would rather die with my dignity than sign a deal that will channel my people into a furnace.” — Lumumba Di-Aping

One of the most inspiring leaders present at the COP15 was the ever so eloquent Lumumba Di-Aping, chief negotiator of the G77. (The G77 bloc is the major group of developing countries, many of which are among the most threatened by effects of climate change, as well as the largest developing country bloc represented at the COP15.) Although Di-Aping was Sudanese by birth, his parents (who called themselves “Lumumbist”) named Di-Aping after the famous Congolese leader Patrice Lumumba. (Lumumba, the anti-colonialist democratically-elected prime minister of the Congo, was assassinated in 1960 having been deemed a severe threat by the U.S. due to his uncompromising ideas of freedom and African unity. He played a leading role in the struggle for the liberation of Africa and all of Africa’s resources.)

At the historic press conference which took place on November 11, 2009 in Copenhagen, Di-Aping addressed the international NGO community. The conference room was packed with representatives of the non-profit industrial complex and corporate media complex, which includes the so-called progressive media. In a most direct approach, Di-Aping asked NGOs to support the demand that developed countries cut emissions 52% by 2017; 65% by 2020; and 80% by 2030 (based on a 1990 baseline). Further, Di-Aping asked the NGOs to demand GHG emission cuts well above 100% by 2050, which would (perhaps) keep the global temperature from exceeding a rise of no more than 1.5ºC. These targets, if met, would perhaps allow Africa to merely stay alive.

A 2ºC rise in global temperature, which the non-profit industrial complex campaigned upon, would mean a 3.5ºC rise for Africa. This temperature is certain death for the African peoples – certain death for billions. In addition, a 2ºC global temperature rise guarantees a minimum 4ºC+ global temperature for future generations. In the film footage provided below, one bears witness to Di-Aping speaking directly to the Climate Action Network (International) representatives.

One must note the disturbing irony. After the press conference was finished, a standing ovation erupted. The room shook with an audience both inspired and enraptured. Depending on one’s depth of understanding of foundations, corporate power structures and the non-profit industrial complex, one may or may not be surprised at what happened afterwards, which was, quite simply, nothing. The white ivory towers, ever so acquiescent to their hegemonic rulers, wrote off the African people by continuing their “demand” for “a fair, ambitious, binding agreement.” In other words: “Sorry about your bad luck, Africa. Enjoy your future of hell on Earth … and fuck you.”

The non-profit industrial complex, with CAN and TckTckTck at the forefront, stuck to their 2ºC and other suicidal (non)targets. The climate justice groups dared on occasion to demand that temperatures not exceed 1.5ºC, while any discussion demanding that 1ºC be supported and campaigned upon sent this faction, too, running scared like frightened field mice. Climate justice amounted to nothing more than a branded trademark. Silence and compliance reigned as the champagne circuit discussed career options over cocktails.

Below are excerpts from the only transcript that exists.

“The second issue is the issue of reductions of emissions. There must be radical reductions of emissions starting from now. In our view, by 2017 we should cut, developed countries must cut by 52%, 65% by 2020, 80% by 2030, well above 100 [percent] by 2050. And this is very important because the more you defer action the more you condemn millions of people to immeasurable suffering. So the idea that you start from 4% today and you achieve 80 or 50 in 2050 simply means that you do not care about the lives of those who will be devastated in this period, until you pick up the pace.”

“… and I will say this to our colleagues from Western civil society — you have definitely sided with a small group of industrialists and their representatives and your representative branches. Nothing more than that. You have become an instrument of your governments. Whatever you say, whether you think it’s because it’s tactically shrewd or not, it’s an error that you should not continue to make.”

“So ask yourself, are your executive branches climate skeptics, notwithstanding their addresses like the prime minister of the UK that the cost of inaction on climate change is irreparable. His actions say he’s worse than the worst of climate skeptics. If he had asked bankers to pocket 300 billion dollars because of ‘incentivizing’ profit-seeking activities and he says 500 million is the maximum that the United Kingdom government can afford to pay to support climate change, what are we saying? What are you saying? I wonder what the distinguished colleagues from CAN are saying about that.”

“Many of you equally, and I will say this, and I would have never thought that one day I will accuse a civil society of such a thing. Dividing the G77, or helping divide the G77, is simply something that should be left to the CIAs, the KGBs and the rest [not the NGOs].”

“It’s mind boggling, and I say this having been the beneficiary of absolute support from civil society. Many of you may not know this, I come from southern Sudan. We’ve been through wars for almost 90% of our lives since independence, so I’m not sure what happened exactly to the civil society that I do know or at least knew.”

“If you have received help that enabled you to rebuild your economies and to become prosperous, how come suddenly you have turned mean? Because that 2.5 billion dollars is definitely what some of the big western industrialists lose without a sleep over a trade [lose over a trade without losing any sleep].”

Raw Footage, Lumumba Di-Aping, December 11, 2009 [Running time: 12:30]

Three days earlier, on December 8, 2009, a meeting comprised of approximately 100 African representatives of the non-profit industrial complex was announced. At the onset of this impromptu gathering (which also included a small handful of African parliamentarians), it was requested by the organizers that all microphones be turned off in order to ensure that discussions about to take place would not be recorded. (It must be noted that Di-Aping made a point of turning his microphone on.) Following introductions, Di-Aping was given the floor. Standing before the audience, Di-Aping was still. Initially he did not speak. Rather, he sat silent, as tears streamed down his face. After a long silence, Di-Aping spoke in unabashed candor. He cradled his head in his hands and stated: “We have been asked to sign a suicide pact.” The silence was deafening. The audience froze. People had no idea of how one should react to a powerful negotiator, an African elder if you like, exhibiting – in fact sharing – his raw emotions.

“This] is asking Africa to sign a suicide pact, an incineration pact in order to maintain the economic dependence of a few countries. It’s a solution based on values that funnelled six million people in Europe into furnaces.” — Lumumba Di-Aping commenting on the (non-binding) Copenhagen accord

After regaining his composure, in methodical tone, Di-Aping meticulously explained the science demonstrating why the 2ºC target being sought by the leading obstructionist states was not only certain death for Africa, but also representative of a new type of climate fascism being imposed on the African people. Di-Aping pointed out that the African negotiating delegations were weak, due to many having been “bought off” by the industrialized states, while simultaneously members of the South Africa delegation had aggressively sought to disrupt the unity of the bloc. Di-Aping, stressing the urgent need to hold Africa’s negotiators to account and the difficult struggle ahead, was unequivocal in his assessment, bluntly stating, “You have no idea of the powers that are arrayed against you.”

One example of a foundation serving as a front group for US industrialists cited by Di-Aping was the Climate Works Foundation. The CEO of Climate Works is William K. Reilly. Prior to his position with Climate Works, Reilly served as the administrator of the U.S. Environmental Protection Agency, president of the World Wildlife Fund, president of The Conservation Foundation, and director of the Rockefeller Task Force on Land Use and Urban Growth. As well, he headed the U.S. Delegation to the U.N. Conference on Environment and Development in Rio in 1992.

Di-Aping called upon the NGOs to demand that their African leaders reject the agreement and further, to make very clear demands. Di-Aping suggesting campaigning on the slogans: “One Africa, one degree” and “Two degrees is suicide.”

After the meeting was concluded, Di-Aping apologized to those present explaining that as a child in Sudan, he was taught that it was “better to stand and cry than to walk away.”

Plato’s Climate Justice

It is beyond obvious that the word “justice” loses all of its meaning when the “climate justice” movement 1) refuses to support what is necessary in order for the world’s most vulnerable to simply survive, and 2) refuses to represent those on the front lines of climate change who have pleaded with them to represent the interests of the world’s most vulnerable. In Plato’s Republic, Thrasymachus argues that justice is mere trickery – the interest of the strong – nothing more than a name for what the powerful elites or cunning ruler have imposed on the people. This description seems to fit like a velvet glove within this context.

It is interesting to note that the taping of this conference can be found under Rockefeller’s 1Sky (now officially/publicly merged with 350.org) video archives where they highlight under the description: “Pt. 1 includes sections ‘Introduction’, ‘Importance of 1.5 degrees C and 350ppm’, and ‘Unacceptable targets and resulting deaths.’” In both parts 2 and 3 as well as in other video clips of this same press conference, 1Sky neglects to make mention of Di-Aping’s scathing comments regarding the conduct of the NGOs. Thus, 1Sky/350.org provides an inadequate description of the press conference to those they falsely claim to represent – purposely neglecting to highlight the significant fact that the G77 had requested that NGOs campaign on the absolute necessity of deep and immediate emissions cuts. There is no disputing the fact that 1Sky/350.org et al purposely rejected these ambitious emissions targets. [Further reading: Rockefellers’ 1Sky Unveils the New 350.org | More $ – More Delusion andThe Climate Cartel: 1Sky, 350.org and Rockefeller Brothers | Stronger as One]

Of little surprise was the fact that corporate media gave no coverage to the Di-Aping press conference. The so-called “progressive” media, incidentally also funded by the corporate elites via their tax-exempt foundations, were also silent when it came to sharing the very critical issues Di-Aping had spoken of on the international stage. Controlling, manipulating and shaping public opinion has never been such a good investment. It has never been so easy. Ironically, the same “dirty oil money” that funds the “polluters” as decried by “the left” is the same “dirty oil money” that funds the environmental movement. Even the “scruffy little outfits” have lined up to get a taste of the candy. And once they taste it, they’re hooked, bought and sold – all in one breath.

As to be expected, the corporate creation TckTckTck also buried the Di-Aping press conference. TckTckTck boasts 17 million followers. “Followers” is indeed an appropriate description – like sheep to the slaughter. TckTckTck can ask 17 million followers to buy a video game for 9.99 to “save the planet” (“because today you can change the Fate of the world for only $9.99!”) yet they will not and cannot distribute any reports of relevance. 350.org, which claims to have “the most powerful brand in the world,” did not share Di-Aping’s pleas. 350.org promotes climate scientist James Hansen as their “350 messenger” in order to legitimize their “brand,” yet they will not and cannot distribute Hansen’s scientist papers (or even summaries) to their followers. Climate Action Network (CAN) International, “representing” over 700 NGOs, did not share Di-Aping’s pleas. Nor did the climate justice movement itself.

“…[B]eyond 1 degree C may elicit rapid, unpredictable and non-linear responses that could lead to extensive ecosystem damage.” — 1990, United Nations Advisory Group on Greenhouse Gases

The stakes, for all life on the planet, surpass those of any previous crisis humanity has ever witnessed. The disappearance of the 1ºC maximum temperature rise cited in 1990 by the United Nations may well be considered the greatest crime against humanity of all time. [http://theartofannihilation.com/category/articles-2010/expose-the-2o-death-dance-the-1o-cover-up-part-i/] The greatest danger we face today is continued ignorance, denial and obedience, as methane torches erupt and ice sheets disintegrate at an ever accelerating pace.

One may wonder if grossly undermining the ambitious positions put forward by Bolivia, ALBA states, the G77 and small island states was part of the “critical work” the non-profit industrial complex speaks of.

In fact, it was.

What the public and, tragically, what remains in the charred ashes of the environmental movement itself, neglects to understand is that the critical work that the non-profit industrial complex performs brilliantly is not work to advance civil society, who these self-appointed NGOs falsely claim to represent. Rather, the critical work is performed in the spirit of “bread and circuses” for those who the non-profit industrial complex serves first and foremost – their funders.

The Movement is Racist

“It is unfortunate that after 500 years-plus of interaction with the West, we [Africans] are still considered disposables.” — Lumumba Di-Aping

The question must be asked: was this deliberate dismissal of Lumumba Di-Aping’s briefing nothing more than blatant racism? The short answer to this question is an unequivocal yes.

An underlying, perhaps subconscious, yet very real and deep-rooted racism (or at least a complete obliviousness to that which is considered “other”) very quietly hums along beneath the entire system – resulting in the EuroAmerican-dominated environmental “movement” acquiescing to the industrialized capitalist system. Thus the reality of those oppressed and exploited on the receiving end of the system is an inconvenient fact that is ignored at all costs by practically everyone (predominantly the privileged white) within the complex.

“Aversive racism is a term coined by Joel Kovel to describe the subtle racial behaviors of any ethnic or racial group act who rationalize their aversion to a particular group based on majority rules and stereotypes. People who behave in an aversively racial way have beliefs in egalitarianism, but will often deny their racially motivated behavior, or shift behavior when dealing with a member of a minority group. Most of this behavior is considered to be implicit or subconscious. Though Kovel coined the term, most of the research has been done by John F. Dovidio and Samuel L. Gaertner.” [Source: Wikipedia]

There is no other sound explanation for how those who state they are “fighting” for “climate justice” were/are willing to undermine countries like Bolivia, Tuvalu and the G77, AOSIS and ALBA states, with a full understanding that millions more lives will be lost. The true grassroots organizations that actually tell the full truth and fight for what is necessary (Earth Peoples, and Global Coral Reef Alliance as just two examples) are marginalized and isolated to the point of invisibility by the complex.

There is no other sound explanation for the dead silence on the ongoing genocide in the Congo since 1996. President Paul Kagame of Rwanda, President Yoweri Museveni of Uganda, President Hyppolite Kanambe (alias Joseph Kabila) of the Congo are the three “leaders”  facilitating the Western pillage and occupation of Central Africa, responsible in large part for over ten million people dead since the U.S.-backed invasion of 1996. Of course, these are the African faces of Western occupation and imperialism. [4] This genocide far exceeds that of the Holocaust, which to this day is seared into the minds of all EuroAmerican societies. Yet the question must be asked, what if these men, women and children of the Congo were white? After 19 years of suffering and death, the Congo remains locked under illegal occupation by the Imperialist powers, including the United Nations itself.

On September 11, 2001, 3,000 people, predominately white Americans, were killed when the Word Trade Center’s twin towers were destroyed in New York. This operation opened up the door for an unparalleled slaughter in the Middle East, which only continues to escalate. The illegal occupations and covert wars (Yemen, Somalia, Pakistan) are now expanding far beyond Iraq, Afghanistan, most recently with the invasion and decimation of Libya (2011) resulting in as many as or more than 100,000 deaths. This NATO-led imperialist invasion under the guise of “humanitarian intervention” instilled and incited a most horrific and unimaginable racial “cleansing” of the black population, including black women, whose breasts were cut off their bodies with machetes.

Not only was the NGO community silent, 78 NGOs (again, predominantly white) led the way for the invasion. When the “evidence” (which provided a premise for NATO entry into the country) presented by the NGOs was proven false, was the international community horrified? Did the NGOs apologize profusely for their pivotal role in the slaughter and the obliteration of an entire country that, prior to the invasion, possessed the best living standards in all of Africa? No, not on your life. Instead, they are adamant to carry out a repeat performance in Syria. Yet another imperialist-imposed destabilization. And when an Italian grassroots anti-war group organized an urgent appeal to the UN to demand the opposite – no foreign intervention – and distributed it to the international community of NGOs, how receptive was “the movement”? Although the U.S. and Canada have been integral in placing sanctions upon Syria, with the U.S. chomping at the bit to invade, only one organization in Canada and one single organization in the United States endorsed this appeal, in spite of an urgent call-out for signatures including distribution within an international climate justice network. This is important to note as the so-called climate justice movement has full knowledge of militarism’s massive contribution to our escalating climate crisis.

Also in 2011, the non-profit industrial complex was implicated in an attempted destabilization of Bolivia. The NGOs (Avaaz, Amazon Watch, Democracy Center) who led/lead this charge (demonizing Indigenous president Evo Morales) excel in the manipulation of the public while money channeled from US powers (state and foundations) via USAID and CIDOB (Confederación de Pueblos Indígenas del Oriente Boliviano) focus on coercion and manipulation within Indigenous populations, utilizing soft power where tensions may currently already exist. Hard power is the strategy of coercion via force, whereas soft power is coercing via manipulation and seduction – like a slow, methodical, death dance. There are no organizations in a better position to employ soft power methods than those that comprise the non-profit industrial complex.

This complex has become an essential tool for the power-hungry imperialist states, ever more threatened by the increasing rise of the Global South who resolutely, in unity, work towards severing the chains of enslavement, imperialism and colonialism, once and for all. A long-term strategic objective of Western policy planners is to prevent such independence by any means necessary. Thus, the destruction of any/all independent sovereign states (such as Libya, Syria, Iran, etc.) and the destabilization, isolation and encirclement of the rising global powers (in particular China and Russia) is crucial. Further, the welfare of the people is of absolutely no concern to those who salivate in the wings, waiting for the opportune moment to invade under the guise of humanitarian intervention. Puppet governments installed by the imperialist states don’t serve their citizens (who are completely irrelevant in the eyes of the corporatocracy), but rather provide a false legitimacy for the occupation of the seized state in order to grant business contracts to the colonial powers and global corporations while privatizing all services. Case in point: Despite the Congo being the world’s largest supplier of both copper and coltan, and many other precious minerals, the total tax revenue on these products in 2006-7 amounted to a miniscule £32 million. “This is surely far less than what even the most useless neo-colonial puppet would have demanded.” [Source: http://www.gata.org/node/5651]

Also Ignored by the Non-Profit Industrial Complex at COP15

• UNFCCC was already, a binding agreement. So was the Kyoto Protocol.
• The world was already far beyond dangerous interference with the climate system, according to both James Hansen and John Holdren.
• Although tipping points were almost always spoken of in the future tense, methane hydrates had already begun venting, shocking the scientific community.
• Bolivia’s position paper cited that global temperatures must not exceed 1ºC and the world must return to 300 ppm. Ignoring Bolivia’s leadership, the “movement” called for a full degree higher (2ºC) and 350 ppm. 350 ppm is in fact considered the very upper limit / maximum limit for mere stabilization by James Hansen.
• The fact that climate scientist Kevin Anderson warned the world that by 2050 a mere half billion people would perhaps survive (based on a 4ºC global temperature rise, which is our current minimum trajectory, and a population of 9 billion).
• That only by achieving zero carbon (as recognized by IPCC) can the Earth even begin to cool.
• That the Ramanathan & Feng (2008) paper suggests we are committed today to a minimum 2.4ºC rise even if we were to achieve zero emissions tomorrow.
• That feedbacks, once they are fully operational, are irreversible.
• That militarism (whose emissions are exempted) is one of the primary contributors to climate change. “My view is that the climate has already crossed at least one tipping point, about 1975-1976, and is now at a runaway state, implying that only emergency measures have a chance of making a difference.… The costs of all of the above would require diversion of the trillions of dollars from global military expenditures to environmental mitigation.” — Andrew Glikson, Earth/Paleoclimate Scientist
• That industrialized livestock contributes over 50% of all GHG emissions.
• That the industrialist capitalist system is the very root cause of climate change. The climate crisis can neither be solved nor averted within this economic system.

After COP15 – The People’s Agreement

Why is it that the video of Venezuela’s fiery Claudia Salerno, who refused to stay silent on the bribery and blackmailing taking place within the COP17 corridors, was not publicized by the movement? Why is it that Bolivia’s Forest Proposal received/receives no support from “the movement”? (Instead they chase the REDD scheme, which is being opposed by indigenous groups across the planet.) Why is it, even though “the movement” claims it wants real action on climate change, they absolutely refuse to endorse the People’s Agreement? [5] Further, the same question must be put to civil society: Why is it, although civil society claims to want real action on climate change, they are only interested in symbolic organizations and meaningless token gestures? Why do we have 17 million citizens following TckTckTck and only 438 following the People’s Agreement? Surely civil society must acknowledge that these are the choices we make and that we make alone. No one has a gun to our heads (yet). Is it simply because the world’s most powerful NGOs are composed of largely white “leaders”? We claim disgust at symbolic, empty gestures, yet, when given the choice of what we wish to support – the People’s Agreement or the meaningless “fair, ambitious, binding agreement” – we fall over one another lusting after the shiny green patina that emulates the American empire, an empire of death, racism, genocide and colonialism. And like the empire, with the other rich nations, the international NGO community believes that they are the chosen ones, in control of the world. The champagne circuit is alive, well, wealthy – and predominantly white.

Further Irony

In 1990, an international environmental NGO believed that policy must reflect the understanding that the world must not exceed a 1ºC temperature rise. Approximately two decades later, with a full climate crisis now engulfing the planet, this same NGO “fought” in Copenhagen for a binding agreement that would allow the Earth to further warm to a full 2ºC. Who was this NGO? None other than TckTckTck partner, Greenpeace, at whose helm sits Kumi Naidoo. And who is the chair of TckTckTck? Kumi Naidoo. The token “black” of the non-profit industrial complex, donned with a white mask – the non-profit version of Obama.

Today

Consider the vulgarity of this following fact. One percent of Earth’s citizens are creating 50% of the global GHG emissions. This means that 99% of the non-profit industrial complex and those they protect, in others words, most all those attending the United Nations Conferences on behalf of the wealthy states, are the very ones demanding they be allowed to continue unprecedented gluttony. In the opposite corner, we have Bolivia, many of the African states, and ALBA states – a collective of the poorest people on the planet (in a monetary sense), whose emissions are almost irrelevant – pleading with us to live within reason, simply so they can live at all. Some would describe this as a call for simple decency. While to deny a populace the right to simply live may appear to be normal conduct for state “leaders,” the fact that professional “activists” uphold the same doctrine demonstrates unequivocally that everything can be justified and anyone is disposable when it comes to protecting white privilege.

Three years later at COP18 in Doha, Bolivia once more leads on the world stage. Alone. Again. One would be hard pressed to find even one organization endorsing or promoting Bolivia’s alternate proposal to REDD or any other futurist ideologies that Bolivia has put forward to share with the world – this from one of the most poverty-ridden states in the world. Although poor monetarily, Bolivia’s unsurpassed wealth of knowledge, compassion and visionary philosophies makes it clear that in reality it is the EuroAmerican mindset that is pitiful, starved and depraved.

2ºC = 4ºC = Omnicide

“Truth is treason in an empire of lies.” — George Orwell

Today, states and complying scientists are quietly recommending a 2ºC to 2.5ºC target; although most subtle, this target is now to be perceived and thus portrayed as transient warming. Meaning it is not being thought of/identified any longer as equilibrium warming, as the specific 1996 EU target was meant to be (the EU target was where the 2ºC guardrail came from: policy, not science). This means that “experts” (influential institutions and scientific bodies who obediently tow the line) are now in effect recommending that we heat the planet to 4ºC. While Professor Kevin Anderson explains that to avoid catastrophic climate change impacts, 1ºC is the new 2ºC and while climate scientist James Hansen states unequivocally that 1ºC is the true danger limit, we are now being prepared to submissively accept 4ºC. The fact is that to avoid 2ºC equilibrium we must limit warming to no more than 1ºC this century. [6] We either drastically conserve and sacrifice today or bury our children tomorrow. And of course, we cannot hold the temperature at 1ºC under the current economic system – the industrialized capitalist system, the very root cause of our climate crisis. The crisis is profound and unprecedented. Collectively, we steadfastly refuse to acknowledge the severity of our multiple crises, our most daunting of challenges and the harshest of realities – all staring at us directly in the face. We look back only to see ourselves.

Why it Matters

“NGOs of the world unite, you have nothing to lose but your funding.” — Ashwin Desai

The so-called environmental movement refuses to acknowledge, let alone discuss, the fact that it’s been bought, sold and muzzled, and now lies in ruins in a pile of ashes. Civil society remains largely unaware of this truth, let alone the key factors behind it. And this in itself is tragic, because this issue is one of the key factors as to why we, as a global society, have failed to mitigate our environmental crisis, and why we continue to advance further to the very precipice. Trained from birth to not challenge authority, to not offend, to be obedient, to be polite – we remain silent. Yes, impeccable manners, avoid conflict, and above all, do not question those who “know best.” Our deeply internalized passivism is as great a threat as the forthcoming climate apocalypse itself.

Ignorance really is bliss and I do want change as long as that means nothing really changes. Please pass the soma.

Implications

The implications are many. It is clear that those who claim non-profit status, on the basis that they represent civil society, clearly do not. This then presents the question as to who elected these NGOs who falsely claim to represent civil society, all while serving corporate interests? The logical question that then follows, the question that must be asked, is what constitutes criminal negligence? If countries like Bolivia and G77 are prepared to take the radical, necessary positions to avert annihilation, what does it say about our environmental movement when it resolutely undermines them? If we dismiss this factual information, what does this disclose about us? Do we deserve anything more than the representation we are receiving if we deny the facts? Finally, how can governments expect to take the necessary positions if, when they do, they do not receive the support of civil society?

Lastly, what the hell do we expect when our entire movement is funded by the very same interests that are intent on destroying us? We need to stop defending and finding excuses for those selling us out and start defending our children from a future being shaped and moulded by the global oligarchy. We can’t have it both ways.

“So, I want just to say join hands with those of us who really want a real change, because I’m confident it will come. And it will come, let me say this, whether you do or don’t. But let it not be the case that western civil society sided with the powers that be in the West. Thank you. [Thundering Applause]” — Lumumba Di-Aping

In the volumes of information that will be left on our finite planet when all traces of life have, for the most part, disappeared, the film footage of Ambassador Lumumba Stanislaus-Kaw Di-Aping of the G77 will serve as a testament to who was responsible for criminal negligence, crimes against humanity, and finally, lastly, a global genocide destroying most all life: the non-profit industrial complex.

 

 

[Cory Morningstar is an independent investigative journalist, writer and environmental activist, focusing on global ecological collapse and political analysis of the non-profit industrial complex. She resides in Canada. Her recent writings can be found on Wrong Kind of Green, The Art of Annihilation, Political Context, Counterpunch, Canadians for Action on Climate Change and Countercurrents.]

 

Notes:

Briefing to Civil Society NGOs by Ambassador Lumumba Stanislaus Di-Aping. December 11^th, 2009.

Full transcript:

Thank you for, I suppose, inviting me to address you this afternoon. As you know, the last few days since the beginning of this conference we have witnessed many events. I’m going to go very quickly through what I do consider to be the most critical aspects for a successful outcome in this conference. And this is of particular importance to us. We do believe that civil society and the parliament have a very critical role for our success. Without you the executive branches can get away with anything.

Now, what do we really believe are the critical success factors that we have to unite behind, because these are not simply negotiable for us as developing countries.

The first fundamental that we have to agree on at 5(4) is the issue of the 1.5 degree Celsius and the 350 ppm. And the centrality of this is because a deal that cannot save God, humanity and nature is not a deal that we should entertain in the first place. Those who articulated a perspective and tried to persuade us that the 2 degrees Celsius is a sound choice have made a trade off between life, humanity, and profit-seeking pursuits. It has no base in science. The very reports that they try to persuade us that they are based on, do not support their case. The IPCC AR4 [4th Assessment Report] says that two degrees Celsius will result in Africa warming up to 3.5[C] and the small islands states equally being threatened by the sea level rise. I will say this and I will say it with absolute conviction. Two degrees Celsius is certain death for Africa, is certain devastation of island states.

The policy decision maker, the scientists who try to do that, is definitely not only ill-advising others, he is ill-advising himself. So that’s one fundamental, if not the starting proposition for beginning sound negotiations and discussions.

The second issue is the issue of reductions of emissions. There must be radical reductions of emissions starting from now. In our view, by 2017 we should cut, developed countries must cut by 52%, 65% by 2020, 80% by 2030, well above 100 [percent] by 2050. And this is very important because the more you defer action the more you condemn millions of people to immeasurable suffering.

So the idea that you start from 4% today and you achieve 80 or 50 in 2050 simply means that you do not care about the lives of those who will be devastated in this period, until you pick up the pace. And this is one of the reasons we have asked the American administration, the American people, President Obama to join the effort and to join Kyoto Protocol.

We must defend Kyoto Protocol. And those who think that not defending Kyoto Protocol is the way forward are totally misguided because if you eliminate the balance of obligations between developed and developing countries — and I will say this to our colleagues from Western civil society — you have definitely sided with a small group of industrialists and their representatives and your representative branches. Nothing more than that. You have become an instrument of your governments. Whatever you say, whether you think it’s because it’s tactically shrewd or not, it’s an error that you should not continue to make.

Having said that, we do believe equally that a very significant, substantial financial package, both for short term and long term, is necessary. How do we define that? Simple. We must avail, or developed countries must avail in the next 5 years, fast track financing. That fast track financing is the equivalent of 1% of the GNP of developed countries. It’s around 400 to 500 billion dollars depending on where … what happens to their economies. Of this, 150 billion dollars can be issued with immediate effect because, as we speak today, the IMF is sitting over 283 billion dollars’ worth of SDR’s [Special Drawing Rights or supplementary foreign exchange reserve assets defined and maintained by the International Monetary Fund] that are not allocated. Simply sitting doing absolutely nothing, when we face a threat.

Many of you would say 400 billion dollars is a lot of money. Well, think about how much is being poured into your defence budgets and which wars are you fighting. Is there another war greater than this war on climate change?  I don’t think so. But let me equally give you the fallacy related to how big this amount is. The European [Union] today were proud to announce that there would be 2.3 billion or 2.5 billion dollars available from now until 2012. Well, the sad news is 300 billion dollars was the amount of money that bankers in London city pocketed this year.

So ask yourself, are your executive branches climate skeptics, notwithstanding their addresses like the prime minister of the UK that the cost of inaction on climate change is irreparable. His actions say he’s worse than the worst of climate sceptics. If he had asked bankers to pocket 300 billion dollars because of “incentivizing” profit-seeking activities and he says 500 million is the maximum that the United Kingdom government can afford to pay to support climate change, what are we saying? What are you saying? I wonder what the distinguished colleagues from CAN are saying about that.

Moreover, would you believe that, what is important here, in this particular conference, is decision making. There is a lot of fallacy being spread that we need a new legal instrument. Well, a decision is a legal instrument. A court decision is binding. An executive decision is binding.

A legal instrument means that you as civil society are choosing that there shall be no actions for another 15 to 20 years. Think about the journey from the Stockholm Conference to the UNFCCC [United Nations Framework Convention on Climate Change]. How many years did it take the environmentalists to convince many decision makers that right action on environment is actually the pursuit of greener, low-carbon, carbon emissions?

Many of you equally, and I will say this, and I would have never thought that one day I will accuse a civil society of such a thing. Dividing the G77, or helping divide the G77, is simply something that should be left to the CIAs, the KGBs and the rest [not the NGOs]. [Applause]

It’s mind boggling, and I say this having been the beneficiary of absolute support from civil society. Many of you may not know this, I come from southern Sudan. We’ve been through wars for almost 90% of our lives since independence, so I’m not sure what happened exactly to the civil society that I do know or at least knew.

Now, I want to go back to other issues because it’s critical that we be very clear to each other. United States and United States people and United States civil society have a very important role to play. One reason is because United States is P1 [pledge 1? page 1?]. Another reason is because United States is the greatest emitter, historically and by per capita. And it is important because it wields huge power, both of influence and of signalling direction.

And that basically [is] what led us to conclude and call upon President Obama to join the Kyoto Protocol. We understand the difficulties he is in. The deep sense of conservative isolationism. It’s an American phenomenon that you all know. United States was reluctant to do anything during the catastrophe of the Second World War, until Churchill managed to persuade them to join in. But when they joined, peace prevailed and came into existence in Europe. They have this notion of exceptionalism. And that I think, this day, is to think of ourselves as one human family.

I thought that [is] what the United States signalled when they voted President Obama into office. So notwithstanding the difficulties in the United States, I think any simple analysis makes one conclude that the problem is not with the Congress, the problem is with the conservative laggard of an industrial complex. So we have to, you have to, play an important role to persuade your Congress and to move forward. Join hands with those children who wrote a letter to President Obama to join, to preserve Kyoto Protocol.

And I want to say something else. We should stop, equally, pushing this notion that the world must continue along the conflict and misguided sense of competition between the Occidentals and the Orientals … that China is the obstacle [right here?]. Three things we say about China and you all know about it. There are more poor people in China than in the entire of Africa. The only way to help China reduce rapidly its emissions is to help it through transfer of technology. Rapid transfer of technology in order to reduce emissions. Because the third neck of this argument: the poor Chinese have arrived, which we must support and that is [the why?] to development.

The conservative thinking that it’s all about nationalists trying to take advantage or starting a competitive advantage is not going to happen. So what I ask of Obama is to join as a president, as the leader of the industrialized nations, is to join Kyoto Protocol, is to refuse a deal based on 2% [degrees] that would condemn Africa and small islands to death, and to help finance the global deal on climate change.

Remember what the United States did, after the war, to Europe. The United States then was … had the size of 66% of the global economy. They launched a Marshall Plan. The Marshall Plan was 3.2% of the U.S. economy.  And that in addition to the fact, when you factor in the fact that Europe had the capacity and the know-how, you can see that the total package necessary as a starting point for addressing climate change, from public finance, is not less than 5%. And it’s commonsensical. Think about it in this way, without going into economics. If you have a house that has decayed or if you have a school in your neighbourhood that has been built or infected by asbestos, how much would it cost to repair? It’s not less than 30% of the price of that.

So, I do believe that if the United States did that before, President Obama should follow in that tradition and say to the rest of the world, “We are able. We have more than sufficient financing and capital to help, not only the poor, but to help ourselves because ultimately after we are destroyed, there will be many Katrinas [hurricanes] in the United States.”

If you have received help that enabled you to rebuild your economies and to become prosperous, how come suddenly you have turned mean? Because that 2.5 billion dollars is definitely what some of the big western industrialists lose without a sleep over a trade [lose over a trade without losing any sleep].

And I do want you to ask President Obama a simple question. Because as much as he’s an American citizen, he is an extended citizen, if there is such a notion, of Africa. Then doesn’t that lay on him any moral obligation to do what he can? Shouldn’t he commit to the principles of which many of us find ourselves fascinated and grateful that there is somebody like him today being the president of United States. Because if it’s because his advisors are part and parcel of the Bush administration, or the [regularized?] Democrats, then he should do something about that. He is the president after all. If it’s because he is thinking that this will save his political life for a next term, then inaction will actually lead to the opposite. A leader acts, a leader helps formulate the right policies, the right direction. That’s why one is a leader. A leader takes the toughest stance. If health care is so important and he is fighting that battle, climate change is as 100 times more important and it is your job as American civil society to help build that momentum. Yes, your task is a tough one because you’re moving from a very low base, but that’s part of life.

We will not give up because the West have power, absolute power, and accept whatever choices they will make.  We will continue to defend the interests of our people and the whole world. This equally applies with Australians, New Zealand and Japan and many other developed countries’ leaders. Many of them have been elected for office because they claim they support climate change, but then you have to give it to the lobbyists — they are definitely smooth operators. They twist their minds in such a short time that somebody like Kevin Rudd suddenly  moves from where he was, somebody who in Bali was the only prime minister who came to Bali to say “Climate change matters.” And then his delegation here is the complete opposite of that.

So, I want just to say join hands with those of us who really want a real change, because I’m confident it will come. And it will come, let me say this, whether you do or don’t. But let it not be the case that western civil society sided with the powers that be in the West. Thank you. [Applause]

ENDNOTES

[1] SIGNIFICANT OMISSIONS IN TCKTCKTCK: As demands for the TckTckTck (http://tcktcktck.org) campaign for COP15, the organizers, allies and partners were calling for developed states to reduce developed country emissions by at least 40% by 2020. While most developed and developing states were calling for developed states to use 1990 as a baseline, the TckTckTck campaign did not have a baseline. Consequently what they were calling for was way below what developing states were demanding. How could an NGO campaign have a percentage reduction without a baseline date? In the TckTckTck campaign demands, it was stated: “Reduce developed country emissions by at least 40% by 2020.” Is that from 2009 levels? Or Canadian 2006 levels, or US 2005 levels? It is far from what most of the developing states wanted, at least 45% from 1990 levels. Apart from calling for stabilization by 2015, the TckTckTck campaign had no commitment for subsequent years, such as calling for the reduction of global emissions by at least 95% from 1990 levels by 2050. The TckTckTck campaign was silent on a 2050 commitment. The key issues at COP15 were i) the need for a common baseline such as 1990, and the need for developed states to commit to a high percentage reduction of greenhouse gases from the 1990 baseline, and ii) the urgent demand to not have the temperature rise exceed 1 degree above pre-industrialized levels and to return to no more than 300 ppm. The TckTckTck campaign seriously undermined the necessary, bold targets that were advanced by many of the developing states.

[2] “Low lying islands and coastlines can take no further sea level rise. The “targets” of 1.5 degrees C rise and 350 ppm CO2 are a death sentence for coral reefs and a suicide pact for low lying islands and coasts. Summary: The long-term sea level that corresponds to current CO2 concentration is about 23 meters above today’s levels, and the temperatures will be 6 degrees C or more higher. These estimates are based on real long term climate records, not on models. We have not yet felt the climate change impacts of the current excess of greenhouse gases produced by fossil fuels, and the data shows they will in the long run be many times higher than IPCC models project. In order to prevent these long term changes CO2 must be stabilized at levels below preindustrial values, around 260 parts per million. Buildup must be reversed, not allowed to increase or even be stabilized at 350 ppm, which would amount to a death sentence for coral reefs, small island developing states, and billions of people living along low lying coastlines. The good news is that all the tools for reversing global warming and reducing CO2 to safe levels are ready, proven, and cost effective, but are not being seriously used due to lack of policies and funding.” [AOSIS Briefing 2009: “350 PPM IS A DEATH SENTENCE FOR CORAL REEFS AND LOW LYING ISLANDS … THE SAFE LEVEL OF CO2 FOR SIDS IS AROUND 260 PARTS PER MILLION.”] — The author is Dr. Tom Goreau, President of the Global Coral Reef Alliance, an international NGO for restoration of coral reefs, and a member of the Jamaican delegation to UNCCC. Previously he was Senior Scientific Affairs Officer at the United Nations Centre for Science and Technology for Development, in charge of Global Climate Change and Biodiversity Issues, where he contributed to the original draft of the UN Framework Convention on Climate Change. Dr. Goreau developed the HotSpot method used for the last 20 years to predict coral bleaching from satellite data. He was educated in Jamaican schools, MIT (BSc in Planetary Physics), Caltech (MSc in Planetary Astronomy), and Harvard (PhD in Biogeochemistry). He has swum and dived on reefs around the world since he was a small child, including most SIDS. His father was the first marine scientist in the world to use diving as a research tool and founded the Marine Science Program at the University of the West Indies.

[3] The founding of the Climate Action Network (CAN) in 1988 can be traced back to the early players in the environmental nongovernmental organization (ENGO) community, including Michael Oppenheimer of the corporate NGO, Environmental Defense Fund. CAN is a global network of over 700 NGOs. The stated goal of CAN is to promote government and individual action to limit human-induced climate change to ecologically sustainable levels. This goal is severely problematic in (at minimum) two fundamental ways: 1) There is no such thing as “ecologically sustainable levels” of climate change, and 2) as opposed to states having to respond to approximately 700 groups demanding action on climate change, states instead bask in the comfort of having to deal with only one (CAN International), which essentially demands little to nothing. CAN has seven regional offices that coordinate these efforts in Africa, Central and Eastern Europe, Europe, Latin America, North America, South Asia, and Southeast Asia. Members include organizations from around the globe, including the largest corporate greens such as World Wildlife Fund [WWF], Greenpeace and Friends of the Earth.

[4] “Another glaring contradiction which does not bother America’s conscience (if it has any) is that American trained and paid Rwandan and Ugandan soldiers have been deployed as “peacekeepers” in Darfur and Somalia while at the same time they are making the blood of millions of Congolese flow into the ground, while billions of dollars in minerals are extracted from the earth and delivered to their corporate customers – with Rwandan and Ugandan middlemen pocketing their cut. America is also trying to sweep under the carpet the genocide that Rwanda and Uganda have committed in Congo since 1996. As we know, Rwanda and Uganda invaded the Democratic Republic of Congo in 1996, ostensibly to hunt down Hutu fighters among millions of refugees from ethnic violence in Rwanda. But the invasion became an occupation that has killed six million Congolese – the world’s greatest holocaust since World War Two. The genocide has been very profitable for Uganda and Rwanda, who have plundered eastern Congo’s mineral resources for sale to multinational corporations, most of them based in the United States and Europe.” [Source: Britain and America Target DR Congo, 12/05/2012] [5] The exemplary People’s Agreement emerged from the April 2010 World People’s Conference on Climate Change and the Rights of Mother Earth in Cochabamba, Bolivia. It was endorsed by over 35,000 representatives of civil society, indigenous peoples and various states. During that year, the Bolivian Ambassador to the UN, Pablo Solón, participated in numerous UN processes under the UNFCCC, and valiantly struggled to include the conclusions of the Cochabamba People’s Agreement in the negotiating documents.

The main conclusions of the World People’s Conference were incorporated into the document of United Nations on Climate Change that became recognized as a negotiation text for the 192 countries that congregated in Bonn, Germany, during the first week of August 2010. The most important points that were incorporated for consideration in the negotiations before Cancun were:

1) 50% reduction of greenhouse gas emissions by developed countries for a second period of commitments in the Kyoto Protocol years 2013 to 2017

2) Stabilize the rise of temperature to 1ºC and 300 ppm of carbon dioxide in the atmosphere

3) Guarantee an equitable distribution of atmospheric space, taking into account the climate debt of emissions by developed countries for developing countries

4) Full respect for the human rights and the inherent rights of indigenous peoples, women, children and migrants

5) Full recognition to the United Nations Declaration on the Rights of Indigenous Peoples

6) Recognition and defense of the rights of Mother Earth to ensure harmony with nature

7) Guarantee the fulfillment of the commitments from the developed countries though the building of an International Court of Climate Justice

8) Rejection of the new mechanisms of carbon markets that transfer the responsibility of the reduction in emissions of greenhouse gases from developed countries to developing countries

9) Promotion of measures that change the consumption patterns of the developed countries

10) Adoption of necessary measures in all relevant forums to exclude from the protection of intellectual property rights all technologies that are ecologically sustainable useful to mitigate climate change

11) Developed countries will allocate 6% of their gross national product to actions relative to climate change

12) Integrated management of forest for mitigation and adaptation, without market mechanisms and ensuring the full participation of indigenous peoples and local communities

13) Prohibition of the conversion of natural forest to plantations, since monoculture plantations are not forest; instead encourage the protection and conservation of natural forests. [Source: Joan Russow, PEJ News] [6] The equilibrium climate sensitivity (ECS) refers to the equilibrium change in global mean near-surface air temperature that would result from a sustained doubling of the atmospheric (equivalent) carbon dioxide concentration (?T_x2). This value is estimated by the IPCC Fourth Assessment Report (AR4) as “likely to be in the range 2 to 4.5°C with a best estimate of about 3°C, and is very unlikely to be less than 1.5°C. Values substantially higher than 4.5°C cannot be excluded, but agreement of models with observations is not as good for those values.” This is a change from the IPCC Third Assessment Report (TAR, 2001), which said it was “likely to be in the range of 1.5 to 4.5 °C.” A model estimate of equilibrium sensitivity thus requires a very long model integration; fully equilibrating ocean temperatures requires integrations of thousands of model years. A measure requiring shorter integrations is the transient climate response (TCR), which is defined as the average temperature response over a twenty year period centered at CO₂ doubling in a transient simulation with CO₂ increasing at 1% per year. The transient response is lower than the equilibrium sensitivity, due to the “inertia” of ocean heat uptake.

 

WATCH: Dr. Kwame Ture (aka Stokely Carmichael) The Revolutionary | Like It Is, With Gil Noble [1996]

December 6, 2014

 

Gil Noble’s (1932-2012) legendary interview with Kwame Ture (Stokely Carmichael) (1941-1998) on ‘Like It Is.’ (1996)

 

Tags: The Democratic Party, Haiti, Voting, Organizing vs Mobilizing, Cuba, Capitalism, Racism

 

 

Faking It: Charity Communications in the Firing Line [Purpose (Avaaz) | SYRIA]

‘Truth is the first casualty of war’.

So the saying goes.

It’s always been that way.

Leading up to and then during the first world war citizens were fed a series of lies, usually centred around atrocities committed by the ‘enemy’ as governments prepared to unleash hell on the world:

As one British general pointed out after the war: “to make armies go on killing one another it is necessary to invent lies about the enemy”. These atrocity stories were then fed to newspapers who were quite willing to publish them. British newspapers accused German soldiers of a series of crimes including: gouging out the eyes of civilians, cutting off the hands of teenage boys, raping and sexually mutilating women, giving children hand grenades to play with, bayoneting babies and the crucifixion of captured soldiers. Wythe Williams, who worked for the New York Times, investigated some of these stories and reported “that none of the rumours of wanton killings and torture could be verified.”

The outcome of all this lying was that after the war citizens became more savvy, less trusting of overt propaganda. Newspapers were weary of the most extreme propaganda that didn’t come with evidence and  when TV came into popular existence broadcasters signed up to the principle that their reporting should be impartial.  The public developed a false sense of comfort that it was harder for people to lie to us and get away with it.

Along came the internet and with a it a massive proliferation in both the amount of material published and also who could do the publishing. The internet is a propagandists paradise:

• Social media means that well constructed propaganda can spread faster than Road Runner on steroids.
• Newspapers looking to profit are less interested in verifying whether massively popular videos are fake then they are in the page views they bring.
• But propagandists don’t have it all their own way. When a video/picture/article  is published on-line that is in some way fake before too long someone will be shouting about it in the comments section.

Here’s what I mean:

A week ago a friend shared a video by The Syria Campaign on his Facebook page. The video starts with the words:

‘What you are about to see is shocking. This happened this week in Syria’

The film shows a boy being shot, then heroically  getting up and rescuing a girl, whilst still being shot at. You can see it here.  

The Syria Campaign’s version of this film has been shared several hundred times and has over 10000 views. The original version of the film, which was not made by The Syria Campaign, was first posted to  Youtube and  had over 4.1 million views. The film  has been shared widely by newspaper websites (Daily Mail, Telegraph, Independent) who in the first instance showed no interest in verifying whether the video was real. The Telegraph embedded the film and included this commentary

The Telegraph cannot independently verify the footage but it is thought the incident took place in Yabroud – a town near the Lebanese border which was the last stronghold of the moderate Free Syrian Army. Experts tell the paper they have no reason to doubt its authenticity.

At the end of the film The Syria Campaign asked us to share the story and sign a petition. This was my response to them on November 11th

Apart from the too clear sound, the obvious special effects and the movie staging, you don’t fall forwards like you’re in a Hollywood movie when shot, then get up unbloodied and keep walking. Despite this three days later the BBC was reporting that the film might well be legitimate.

In an interview Amira Galal from BBC monitoring Middle East  said “we can definitely say it is Syria and we can definitely say that it’s probably on the regime frontlines, was almost certainly shot on the front lines in Syria…I think it would be very difficult to give a definitive opinion about whether it’s fake or not.”

Ten hours later the BBC put out another story stating that the film was indeed a fake, made by Lars Klevberg, a 34 year-old film director based in Oslo. He says he deliberately presented the film as reality in order to generate a discussion about children in conflict zones:

“We shot it in Malta in May this year on a set that was used for other famous movies like Troy and Gladiator,” Klevberg said. “The little boy and girl are professional actors from Malta. The voices in the background are Syrian refugees living in Malta … By publishing a clip that could appear to be authentic we hoped to take advantage of a tool that’s often used in war; make a video that claims to be real. We wanted to see if the film would get attention and spur debate, first and foremost about children and war. We also wanted to see how the media would respond to such a video.”

Pretty soon afterwards the story that the film is fake became the most shared article on the BBC website. In a further twist the Youtube channel (Shaam News Network) on which the video went viral has been suspended.

What interests me most is when and how some NGO campaigns reached the point where they are willing to trick people  in order to get them to sign a petition/get behind a cause?

What is the validity of a petition signed by people under false pretences?

Surely The Syria Campaign not only loses any moral authority it might have gained through its important work but also torpedoes their own objectives by seeking signatures this way?

The Syria Campaign gave me this response before the video was outed as fake:

‘As far as we’re concerned, the video depicts experiences that are real. Though the video hasn’t yet been verified, we know incidents like this occur every day.’

In other words kids are getting shot in Syria so what difference does it make if this is fake but it makes you think about all the awful things that are going on over there?

The Syria Campaign continues to share the video, despite protests such as this.

This strategy of bending the truth to fit your cause is well trod. Afterall it’s what we often do when we debate a subject.  I would go as far as to say not only is it acceptable, to a greater or lesser extent, but it’s expected.

Here are a few extreme examples:

Several years ago a well respected advocacy organisation put out a video of a woman (shot in shadow) calling for the Syrian soldiers to put down their weapons. The video appeared embedded on a UK newspapers website, with the accompanying text that the film was the direct plea of a Syrian mother and was shot inside Syria.

Infact the video was shot in London; a second woman’s voice with a more authentic accent was dubbed over the original woman’s voice and the script was not written by a Syrian mother but an American living in Beirut.  Pure propaganda. At roughly the same time this video was released the founder of the advocacy group gave a high profile interview in which he stated  they were playing a ‘verification’ role for citizen media coming out of Syria.

Recently Oxfam ran an online ebola campaign on Facebook using a picture of an MSF medical worker, taken in one of their clinics,  helping a child:

 

The backlash in the comments was swift and severe.

Oxfam realised their mistake, put out a sincere statement apologising and eventually took down the offending post.

I appreciated Oxfam’s response and it made me have more respect for them. It wasn’t the first time something similar has happened though. A few years back Save The Children ran a print advert calling for donations that featured a picture of a half dead child being cared for in a an MSF hospital in Dadaab, Kenya. Had they published the picture in the same way on their Facebook page I suspect they would have faced a similar backlash.

(Please note duckrabbit have worked for and trained the staff of both Oxfam and MSF. I’ve witnessed  the terrific work they both do on the ground. A donation to either of them is well spent)

Another large charity recently ran a fundraising campaign which showed a successful generic African woman whose family they claimed they had helped climb out of poverty. It was a conceptually interesting TV advert but it wasn’t a winner as a fundraiser. So when the same woman appeared in online advertising we were asked to give money to help bring her and her family out of poverty. The same ethnic woman was presented to audiences in diametrically opposite ways to try and have the same impact, raise more money.

Maybe we should be forgiving of charities, PR and advertising agencies, advocacy organisations and journalists who fake (or twist) stories to get our attention. Do audiences really care? Doesn’t the end justify the means? This is certainly how some people responded to the suggestion that it was wrong to fake the Syrian boy hero. Maybe they are right. If the Oxfam post raised much needed cash for the fight against ebola isn’t that a good thing?

But I think it’s also true you are less likely to change your point of view if you feel the person trying to persuade you is in some way deceiving you.  There’s a failure in communication if we are talking about whether a video is fake as opposed to the suffering of the people in Syria or the 1800 kids that are not actors who have been shot dead during the war.

And one question leads to another. If you are really helping people; if your cause is just; if you want an honest relationship with me, why do you feel the need to make stuff up?

One possible reason that NGO’s pump out so much overt marketing propaganda is because there is more of a budget for spin then authentic storytelling.

In NGOS often the marketing and fundraising departments have more money and power than the communications teams.  They are judged on short term goals that largely revolve around growth of revenue and brand reach. The pressure is immense. People’s jobs are dependent on them bringing the cash in. Very few of these people will have ever lived or worked in the places the charities are set up to benefit.  This is even more true in the agencies that they contract who belong to the Band Aid school of advertising:

Make shit up (There is no peace and joy in west Africa this Christmas). Put a famous face (or 30) to it , and screw the unintended consequences (we maintain a colonial relationship with black people who live in poverty).

The better communications departments  in charities are themselves masters in spin because newspapers and broadcasters are so susceptible to it. If you want to get the media’s attention just make up a figure about how many kids might be catching ebola a week by Christmas. The higher the number the better, even if it’s based on tenuous research.

I don’t blame them.  It’s a game and if you pay me I too will play it to win. But not by faking it.  And not because it can’t be justified, but because I’m not cynical. The charities we work with have a very positive impact on the lives of the people they serve. The sector as a whole just needs to invest in better ways to tell those stories of change.

 

West’s Propaganda War on Syria Exposed Again

 

A New Version of an Old Christmas Song Is Going Viral — But You Shouldn’t Listen to It

Music.Mic

November 18, 2014

By Derrick Clifton  

The Blankest Canvas: On Art, Opportunism, Erasure & Whiteness

Anti Social Media

October 7, 2014

“An empty canvas is full.” – Robert Rauschenberg

 

1951 was a big fucking year for whiteness. The United States, the last scion of both Western Imperialism and the white supremacy at its core, would finally fight to a stalemate on the Korean Peninsula – beating back both the Red Menace and the new “yellow peril” to the 38th parallel. But threats to the fragile reign of white supremacy’s new champion abounded.

At home, The Man From Planet X  opened in US theaters, dramatizing the collective fear of an alien invasion that would grip white Amerikkka and menace its lily-white, Enid Elliot-like daughters for the remainder of 1951 and beyond. That white panic on the big screen, however, found two real world targets – rabble-rousing commies and the black people they had allegedly duped to serve their alien agenda.

The “Second Red Scare,” already raging in 1951, was weaponized by the House UnAmerican Activities Committee, which launched its second investigation into Hollywood. Back then, “blacklists” weren’t just empty threats on Twitter made by intentional nobodies, but a reality imposed by power that threatened the livelihoods of some of our best artists. The year also saw Julius and Ethel Rosenberg tried, convicted and eventually executed for espionage. The “traitorous and disloyal” outside agitators the US was fighting in Korea, it seemed, would have to be fought at home, too.

White Supremacy, as always, reserved its most brazen terror for black people. 1951 was no different. Despite a valiant campaign led by Communist William L. Patterson, the grandson of a slave who had himself famously been arrested protesting the execution of Sacco & Vanzetti, seven black men were executed for raping a white woman in Martinsville, Virginia. Willie McGee, another black man railroaded on charges of raping a white woman, was also executed that year in Mississippi.

In Florida, Lake County Sheriff Willis McCall exercised his right to white vigilantism and summarily executed one black man and critically wounded another who were being transferred for reprosecution after their “Groveland” rape convictions were overturned by the US Supreme Court. Harry and Harriette Moore, who had organized for the NAACP in Florida and had boldly demanded charges be brought against Sheriff McCall for his crimes, were killed weeks later in a bombing at their own home that was never solved. This is, of course, why racist rumors started by a white woman that reduce a political opponent to a menacing black man isn’t a game, but that’s another story…

Ironically, the number one Billboard song of 1951 was “Too Young,” sung by Nat King Cole. Seriously. A black crooner singing about young love that others wouldn’t understand, while black men were being killed for looking at white women – that was the song on top of the charts. To end a year like that, then, could it have surprised anyone when Paul Robeson and William Patterson submitted a document called “We Charge Genocide” to the United Nations?

At last, in lesser-but-still-big-all-encompassing-whiteness news from 1951, Bette Nesmith Graham invented correction fluid in her own kitchen, making it easier for typists everywhere to “white out” their mistakes.  After all, whiteness adores erasure. Remember that. And while a dying Ludwig Wittgenstein wrote his Remarks on Colour, the coup de grâce to 1951 and its triumphant whiteness emerged when a pretentious asshole named Robert Rauschenberg began his White Paintings. Because, why the fuck not?

 

—–

 

Robert Rauschenberg was an insufferable, Neo Dadaist asshole. Neo Dadaists, it should be noted, are the folks who made us question not “what is art,” but rather, “are these fucking assholes joking?” In but one of many examples of his legendary assholery, when commissioned to do a portrait of Iris Clert, Raueschenberg instead sent a telegram that read “This is a portrait of Iris Clert if I say so.” He was that kind of precious asshole – the kind of precious asshole who inspired generations of other assholes to struggle to use a can opener to open a can of spaghetti-o’s in a room full of other precious assholes and then piss oneself, and then boldly call it “high art.” The kind of precious asshole who would inspire Yoko Ono to whitewash a chess set and uncritically title her racist work “Play It By Trust.”

As an asshole, Raueschenberg was surrounded by other, similarly-inclined assholes. Assholes tend to attract other assholes, it seems. His asshole friend, John Cage, “composed” the famous “4’33” – which is just four minutes and 33 seconds of utter fucking silence. The blank canvas, creating nothing but a void where anything could be projected (even a politics), was now itself considered substantive and important “art.”

Rauschenberg and his coterie, in short, clearly presaged today’s trolls. And I’m glad he’s dead. I wish he’d died sooner, before his brand of utter and irredeemable, detached cynicism became as popular as it is today – because this airy, unaffected distance is, of course, a pure manifestation of privilege, be it racial, class or otherwise.

In Creative Tyranny, Rob Horning explains how many artists often reveal their real class allegiance:

“Because artists, unlike wage laborers, have a direct stake in what they produce and face no workplace discipline other than what they impose on themselves, their political attitudes are structurally different from those of the working class, who know they are interchangeable parts in the machine of capitalism and must organize collectively to resist it. ;“The predominant character’” of the contemporary art scene, on the other hand, ‘“is middle class,’” Davis contends, referring not to a particular income or earning potential but rather to artists’ relation to their labor. Artists work for themselves, own what they make, and must concern themselves with how to sell it. Though art has often made a mission of shocking middlebrow taste and artists have often congregated in urban Bohemian enclaves in working-class neighborhoods, they are less vanguard proletarians than petit bourgeois.”

 

So it was that in 1951, a few years before taking a nod from Bette Nesmith Graham, erasing a drawing by Willem de Kooning and calling that erasure itself “art” – Rauschenberg set off on perhaps his most famous act of trolling, his White Paintings. What had started as a joke between above-it-all, petit bourgeois art school buddies – when actually taken seriously outside of their insular bubble – soon became serious art. It then had to be retroactively justified when it had really just been a joke.

Of course, it’s important to say that Rauschenberg’s White Paintings can’t rightly be called mere “blank canvasses.” They’re actually paint on canvas. But they’re painted monochromatically white in such a way as to reveal nothing. They are the nothing. They aren’t a state of blankness, of emptiness – they are the essence of whiteness – the void-of-anything space that must consume everything around it in order to give itself any meaning at all. Nothingness has to appropriate to have anything, which is what whiteness itself tends to do, isn’t it? Indeed, as Raueschenberg himself observed, “an empty canvas is full.”

—–

“If you’re going to do something as passionate and idealistic as be a full time artist, you need to be the toughest, most cynical, most opportunistic street fighter around.” – Molly Crabapple

 

“Artists are eager to identify themselves with—and even lay claim to—efforts like the Occupy movement, but their involvement, Davis argues, muddles protest and derails organizational efforts more often than not… But because artists are celebrated by capital for their seeming independence from it, they are liable to become confused about the social role they play. They think being above wage labor gives them automatic solidarity with those who want to abolish it. They think they are fellow travelers when really they are running dogs.” – Rob Horning, Creative Tyranny

In July, Emma Quangel explored The Weaponized Naked Girl, where she observed that Molly Crabapple is “a self-described mercenary entrepreneur and former naked girl who seemed to earn her credentials on reporting the topic of Syrian “revolution” by way of her being an unofficial spokeswoman and artist for Occupy Wall Street.” To be sure, the fact that Molly Crabapple was once a burlesque dancer is the least interesting thing about her, to me. I’m far more concerned with the role she continues to play as a mercenary for White Supremacy. Again, in her own words, I’m more interested in her success as both an opportunist and a cynic.

In his recent offering at The New Inquiry, The White Women of Empire, which echoes many of the concerns raised in July by Quangel, Willie Osterweil poses a stark but important question: “what happens when the white woman is the protagonist of the imperialist story?” Osterweil elaborates:

“It is clear that the helpless and/or metonymic white woman of imperial fantasy will no longer do. The historical victories of feminism have forced empire to interpolate (mostly white) women as its agents as well as its objects.”

It’s apparently easy for some folks to continue to ignore Crabapple’s expressed, imperial politics – her repeated role as Osterweil’s “agent” of empire. However, from Syria to Venezuela, Crabapple – promoted as a reliable, political commentator after Occupy Wall Street – has consistently articulated a politics that serve the white supremacist power structure and its inheritor, US neocolonialism. Erasing an actual fucking Nazi’s misogynistic past is actually a part of her art. She has made the supremacist, eugenics argument herself, “Beauty is survival, not distraction. Beauty is a way of fighting. Beauty is a reason to fight.”

Even before writing her paean to an avowed, white supremacist, the cynical, opportunistic and – by her own admission – “mercenary” Molly Crabapple had regularly oriented her politics to the unequivocated service of white power. Crabapple, then, has proven her art is anything but a blank canvas; instead, she has repeatedly espoused a politics that – like Rauschenberg’s White Paintings – are actually canvases slathered in whiteness. Her work isn’t emptiness, it is whiteness.

It’s actually my job as a white revolutionary race traitor, in constant struggle, precisely to criticize that. Always. To struggle with it. To destroy it. And I won’t apologize for it. As Maya Angelou said, “When someone shows you who they are believe them; the first time.” I believe Molly Crabapple is the petit bourgeois, “cynical,” “opportunistic” and “mercenary” white supremacist she herself says she is. No artistic flourish, no flair and certainly no vacuous, repeatedly-self-repudiated revolutionary gesturing can change that. After all, we have previously discussed – at some length – that liberals are fully capable of performing in revolutionary hats and that anyone can and will serve Nazis, for the right price.

Yet people continue to misapprehend whiteness and their own complicity in it. As Tamara K. Nopper observed in The White Anti-Racist Is an Oxymoron: An Open Letter to “White Anti-Racists”:

 

“people such as Malcolm X, W.E.B. DuBois, Marcus Garvey, James Baldwin, Toni Morrison, Ida B. Wells, Sojourner Truth, Frederick Douglass, and many, many others who are perhaps less famous, have articulated the relationship between whiteness and domination…

 

Further, people such as Douglass and DuBois began to outline how whiteness is a social and political construct that emphasizes the domination, authority, and perceived humanity of those who are racialized as white. They, along with many other non-white writers and orators, have pointed to the fact that it was the bodies who were able to be racialized as “white” that were able to be viewed as rational, authoritative, and deserving.”

 

Nopper, perhaps presaging Molly Crabapple’s racialized whiteness and service to white supremacy itself, continues:

 

Don’t assume that when I see you get the attention and accolades and the book deals and the speaking engagements that this does not hurt me (because you profit off of pain).

 

Also, vis-a-vis Crabapple’s claim of proximity to whiteness – and to the authority whiteness itself conveys – I think it’s important to consider an amazing contribution by my comrade, Chris Taylor, who – in Whiteness Supreme: Towson University and Liberal Ironists – reminded us:

 

“Whiteness is a property, a possession, one unevenly distributed across the social terrain. White supremacists tend to have diminished access to the supreme property of whiteness. White supremacy is thus an aspirational politics, one that attempts sticking close to what it imperfectly is in order to become what it should be.”

 

How does Crabapple use her art to stake a claim to the authority vested in whiteness? In her most recent work, Scenes from Daily Life in the de Facto Capital of ISIS published yesterday in Vanity Fair, Crabapple inserts herself as the authority and interlocutor between her audience and a Syrian’s own experience and art. This is gatekeeping, plain and simple. After all, although Crabapple’s claim that “art evades censorship” may be true, it doesn’t seem to evade her editorializing. After all, Crabapple’s is “extremely editorial art” that “no one could look at…” and “not know what side [she is] on.” Whiteness. Empire. If the “who do you protect/who do you serve” chant so often levied at the police were levied at Molly Crabapple, we should know the answer.

If there is still doubt, then we should examine her famous work whitewashing Weev, a vile misogynist and avowed white supremacist, who Crabapple herself “cared for” so much so she wrote a lengthy hagiography about. And as any propagandist might, from Leni Riefenstahl to Shepherd Fairey, she went further and  “created an icon” of her “weevil one.”

What would Molly Crabapple say of Robert Rauschenberg, who joked with his Neo Dadaist buddies and trolled the art world, for his antediluvian “lulz?” Would she misjudge “sincere belief as trolling?” Would she think his White Paintings meant more than mere emptiness? Could she see the whiteness in them? Would she acknowledge that whiteness itself is domination, and that unexamined proximity to whiteness itself is what makes being friends with an actual fucking Nazi possible? I have a lot of questions, but Molly Crabapple isn’t interested in talking about anything that makes her uncomfortable. And I guess that’s her right. But it sure isn’t very revolutionary.

“Quinn Norton once advised me to write about what I loved,” Crabapple wrote. And she, who so loved empire and its foundational white supremacy (or the money and fame it afforded her), wrote words that flattered it, and urged us – as eugenicists often do – to “fight for beauty.” As many mercenaries before her, Crabapple has identified that she lives “in a time when artists are brand bots, obediently self-plagiarizing from their last success“ and that “journalism often feels like vampirism.” But it doesn’t have to be this way. It is this way because of whiteness itself.

We have an opportunity to have art that doesn’t reinscribe white supremacy and other ruling class values. We have an opportunity to communicate directly with each other, without intermediaries like Molly Crabapple – who refashion photos from Syria and reimagine them for us. Who editorialize them for us. We could see photos from Syria ourselves. We could hear stories from Syrians ourselves. We don’t need better intermediaries who may prove themselves so tempted by lucre and committed to brand management that, in their endless pursuit of being “New Yorker respectable. Museum of Modern Art respectable,” they paternalistically make an actual Nazi respectable for us.

However, if we insist on replicating power structures here – among them, in this space, white supremacy – we will lose. We have lost. And that’s why criticism of our faves matters, I guess. Because earnest criticism isn’t “trolling,” no matter what the white women of empire say.

—–

“When asked by an anthropologist what the Indians called America before the white man came, an Indian said simply, ‘Ours.’”‘ – Vine Deloria, Jr

The power of terministic control is a monopoly on the naming of things maintained by power. For example, as Paulo Freire wrote in Pedagogy of the Oppressed, “there would be no oppressed had there been no prior situation of violence to establish their subjugation.” However, power, particularly in the discourse on public demonstrations against it, often makes a point to discern when “protests became violent.” The fact is, protests “become violent” whenever the armed enforcers of the state’s monopoly on violence – the police – arrive. Their presence itself is the violence that created and maintains an oppressed class. Terministic control, then, is what allows power to say otherwise.

Take the word, “trolling.” Crabapple has asserted that she mistook Weev’s retrograde, supremacist politics for mere “trolling,” or insincerity. As if insincere fascism is acceptable. Crabapple has also derided her critics as “trolls.” Does she think I am likewise insincere? Maybe, but consider that instead I have sincere complaints about her service to white supremacy. The naming of things, and controlling how those words take meaning, is terministic control. Crabapple, as an artist working under a pseudonym, knows more about this than she lets on.

One aspect of liberation has historically been seen as wresting back control over the power to name things, particularly oneself; to identify oneself instead of being identified. According to Nation of Islam leader Elijah Muhammad in Message to the Black Man in America, if a black man doesn’t assert that power, he has “never gotten out of the shackles of slavery. [He is] still in them.” From the US Organization, the BPP and BLA’s eschewing of “slave names” to our trans comrades’’ struggle against being misidentified by “dead names”: asserting one’s own identity instead of being named by power is an important terrain of struggle.

So, then, what might it mean if an artist or celebrity changed their name to one that more closely identifies with power itself? What might it mean if one were to orient oneself, through their own naming, in closer proximity to whiteness – to assume a name that may very well be the ne plus ultra of whiteness itself? What would it mean if Assata Shakur decided she wanted to be called “Becky?” What does it mean if Jennifer Caban draped herself in gothic whiteness, stole other people’s art and stories and rebranded herself with a name unmistakable in its own white blandness?

Now, close your eyes and repeat after me: “Molly Crabapple.”

I’m done being trolled by insincere, whiteness-made Rauschenbergs and Crabapples. I want something real, directly from people who don’t need whiteness as authority, whitewashers, sanitizers and those who will labor to make their own friends respectable, even if they are actual fucking Nazis, as intermediaries. We can’t go back to 1951, and frankly, I question anyone who would want to.

Fuck fighting for beauty, or New York’s conception of it – those white women of empire. I want to be in solidarity with what whiteness says is ugly. I’m not trolling Molly Crabapple, and I don’t hate her. I disagree with her politics, her mercenary vision for the world and her near-constant insincerity. Please. She can keep her white paintings.

Update 2

Trolls of a cynical, fascist feather… In her AMA, Crabapple noted:

My art is extremely editorial. No one could look at my bulging insect cops, or my pictures of Weev’s prosecutors, and not know what side I’m on. I try to convey my truth, rather than a party line, but they are deeply subjective.

Well… US Government propaganda tool and otherwise state-sponsored troll, @ThinkAgain_DOS, knows exactly what side Crabapple’s art speaks to:

Crabapple, of course, feigned surprise:

It’s probably a good time for your people (whoever they are) to collect you.

Update 1

As if on cue, Molly Crabapple’s “most cynical,” “most opportunistic” auteur persona reemerged today. Crabapple –who, like Robert Rauschenberg – occupies the rarified, insincere space where blank white canvasses are just “trolling,” published a middling, wanna-be “ACAB” article at Vice today (which I have dutifully archived to limit her clicks, here). After plodding through the inextricable viciousness of the police institution, name-dropping her pals and actually interviewing a prison abolitionist, Crabapple concludes her otherwise superfluous piece with a bit of fascist whimsy:

Or here’s another, if somewhat facetious, idea: America is vengeful and loves punishment, so why not create a police force whose sole job is to arrest the police?

These meta-cops could be given quotas of officers to arrest each month. They’d no doubt lean heavily on quality of life violations, arresting cops who made communities unpleasant by groping black teens or hassling street vendors. As cops do now, these meta-cops could be promoted based on their arrest numbers. They might sometimes detain cops for rudeness, or failing to present ID, but that’s to be expected. Their jobs would be stressful. They’d have to lay down the law.

I don’t know any revolutionaries who think the creation of an über-cop is worth even “facetious” consideration. Also: the Feds already exist. Again: Keep your white paintings, Molly.

The White Women of Empire

The New Inquiry

October 1, 2014

 

Voluntourism as Neoliberal Humanitarianism